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BOOK OF BARUCH

the son of asadias, the son of chelcias, wrote in babylon, 2 in the fifth year, and in the seventh day of the month, what time as the chaldeans took jerusalem, and burnt it with fire. 3 and baruch did read the words of this book in the hearing of jechonias the son of joachim king of juda, and in the ears of all the people that came to hear the book, 4 and in the hearing of the nobles, and of the king's sons, and in the hearing of the elders, and of all the people, from the lowest unto the highest, even of all them that dwelt at babylon by the river sud. 5 whereupon they wept, fasted, and prayed before the lord. 6 they made also a collection of money according to every man's power: 7 and they sent it to jerusalem unto joachim the high priest, the son of chelcias, son of salom, and to the p

to jerusalem unto joachim the high priest, the son of chelcias, son of salom, and to the priests, and to all the people which were found with him at jerusalem, 8 at the same time when he received the vessels of the house of the lord, that were carried out of the temple, to return them into the land of juda, the tenth day of the month sivan, namely, silver vessels, which sedecias the son of josias king of jada had made, 9 after that nabuchodonosor king of babylon had carried away jechonias, and the princes, and the captives, and the mighty men, and the people of the land, from jerusalem, and brought them unto babylon. 10 and they said, behold, we have sent you money to buy you burnt offerings, and sin offerings, and incense, and prepare ye manna, and offer upon the altar of the lord our god

nosor king of babylon had carried away jechonias, and the princes, and the captives, and the mighty men, and the people of the land, from jerusalem, and brought them unto babylon. 10 and they said, behold, we have sent you money to buy you burnt offerings, and sin offerings, and incense, and prepare ye manna, and offer upon the altar of the lord our god; 11 and pray for the life of nabuchodonosor king of babylon, and for the life of balthasar his son, that their days may be upon earth as the days of heaven: 12 and the lord will give us strength, and lighten our eyes, and we shall live under the shadow of nabuchodonosor king of babylon, and under the shadow of balthasar his son, and we shall serve them many days, and find favour in their sight. 13 pray for us also unto the lord our god, for

s that fail, and the hungry soul, will give thee praise and righteousness, o lord. 19 therefore we do not make our humble supplication before thee, o lord our god, for the righteousness of our fathers, and of our kings. 20 for thou hast sent out thy wrath and indignation upon us, as thou hast spoken by thy servants the prophets, saying, 21 thus saith the lord, bow down your shoulders to serve the king of babylon: so shall ye remain in the land that i gave unto your fathers. 22 but if ye will not hear the voice of the lord, to serve the king of babylon, 23 i will cause to cease out of the cites of judah, and from without jerusalem, the voice of mirth, and the voice of joy, the voice of the bridegroom, and the voice of the bride: and the whole land shall be desolate of inhabitants. 24 but we

that i gave unto your fathers. 22 but if ye will not hear the voice of the lord, to serve the king of babylon, 23 i will cause to cease out of the cites of judah, and from without jerusalem, the voice of mirth, and the voice of joy, the voice of the bridegroom, and the voice of the bride: and the whole land shall be desolate of inhabitants. 24 but we would not hearken unto thy voice, to serve the king of babylon: therefore hast thou made good the words that thou spakest by thy servants the prophets, namely, that the bones of our kings, and the bones of our fathers, should be taken out of their place. 25 and, lo, they are cast out to the heat of the day, and to the frost of the night, and they died in great miseries by famine, by sword, and by pestilence. 26 and the house which is called by

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tudent in this field."when the divine being willed to create the world, all the letters appeared before his presence in their reverse order. the first ascended and said:'lord of the universe! let it please thee to create the world by me, as i am the final letter of the word emeth (truth) which is graven on thy signet ring. thou thyself art called emeth, and therfore it will become thee, the great king, to begin and create the world by me. said the holy one:'thou, oh, tav, are indeed worthy, but i cannot create the world by thee; for thou art destined to be not only the characteristic emblem borne by faithful students of the law, from beginning to end, but also the associate of maveth (death) of which thou art the final letter. therefore the creation of the world cannot and must not be thro

r? it should, for it is derived from one of the oldest prayers in the bible. you will find this same phrase found at the end of the lord's prayer. the word amen in hebrew translates into "so be it."amen is a notarikon. a notarikon is made by taking the first letter of each word of a sentence and forming a new word. amen is taken from the phrase: el melech neheman, which means "god is our faithful king."this is the mystical meaning behind this word. 85 part two: the formulation of the pentagrams banishing earth pentagram step 1 stand in the east and face east. draw a pentagram in a brilliant flaming blue. draw it in front of you, at the distance of one full arm length. using your right hand begin at your left hip. see the line being drawn and following the line up to the apex of the pentagr

1 10 INITIATION CEREMONY

three times towards east, saying: i purify with water. kerux: salutes zelator sign. kerux: the temple is cleansed. kerux: stol: dad: return to place, kerux leading and passing with neophyte sign. hiero: let the element of this grade be named that it may be awakened in the spheres of those present and in the sphere of the order. heg: the element of earth. hiereus (knocks) let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz. adonai melekh. unto thee be the kingdom and the power (cross on self) and the glory (he makes cross and circle with sceptre before him as he says malkuth, etc) malkuth, geburah, gedulah. the rose of sharon and the lily of the valley, amen. all give zelator signs. kerux: moves to altar picks up salt and goes to north, and sprinkles salt before t

ro: returns sceptre to hegemon, and takes cup from stolistes, making cross, and sprinkling thrice to north, saying: hiero: in the three great secret names of god, borne upon the banners of the north- emor dial hectega- spirits of earth, adore adonai! hiero: returns cup to stolistes and takes censer from dadouchos, and making three forward swings, says: hiero: in the name of ic zod heh chal, great king of the north, spirits of earth adore adonai! hiero: returns censer to dadouchos, and takes back sceptre from hiereus, returns to throne. all officers return to places. hiero: in the name of adonai ha-aretz, i declare this temple duly opened in the grade of zelator. hiero (knocks 4, 3, 3) heg (knocks 4, 3, 3) hiereus (knocks 4, 3, 3) advancement- first part (hierophant sits east of altar, hier

ers of the hebrew alphabet are the foundation of all things. three mothers, seven double and twelve singles. the twelve single letters are allotted to the 12 directions in space, and those diverge to infinity, and are in the arms of the eternal. these twelve letters he designed and combined, and fortified with them the twelve celestial constellations of the zodiac. they are over the universe as a king upon his throne, and they are in the revolution of the year as a king traversing his dominions, and they are in the heart of man as a king in warfare. and the twelve leaves are the images of those ideas, and are the outer petals of the rose; while within are the four archangels ruling over the four quarters, and the kerubic emblems of the lion, man, bull and eagle. around the great central la

tron. frater (name) before you can be eligible for advancement to the next grade of theoricus you will be required to pass an examination in certain subjects. 1) the names and alchemical symbols of the three principles of nature. 2) the metals attributed in alchemy to the seven planets. 3) the names of the alchemical particular principles, the sun and moon of the philosophers, the green lion, the king and queen. 4) the names and astrological value of the twelve houses of heaven. 5) the names, astrological symbols and values of the aspects of the planets. 6) the meaning of the querent and quesited. 7) the four great classes of astrology. 8) the arrangement of the ten sephiroth, hebrew and english, in the tree of life. this is especially important. 9) the three pillars of the same. 10) the n

are well satisfied that you are well informed on these, notify the officer in charge. hiero: fraters and sorors, assist me to close this temple in the grade of zelator. all rise. hiero: frater kerux, see that the temple is properly guarded. kerux: on inner side of the door, knocks. sentinel (knocks) kerux: very honoured hierophant, the temple is properly guarded. hiero: let us adore the lord and king of earth. all face east. hiero: adonai ha-aretz, adonai melekh, blessed be thy name unto the countless ages. amen. all give sign and face east. hiero: leaves his throne and passes to the north, standing before the tablet of the north. hiereus: moves to right of hierophant. heg: moves to left of hierophant. kerux: moves behind hierophant. stol: falls in behind hiereus. dad: falls in behind heg

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

came half-way to meet the introduction of christianity, as afterwards its purification (see suppl. it is remarkable that old norse legend occasionally mentions certain men who, turning away in utter disgust and doubt from the heathen faith, placed their reliance on their own strength and virtue. thus in the solar lios 17 we read of vebogi and eadey' a sik];au trusu' in themselves they trusted; of king hakon (fornm. sog. 1, 35' konungr gerir sem allir asrir]?eir sem trua a matt sinn ok megin' the king does like all others who trust in their own might and main; of barsr (ibid. 2, 151' ek trui ekki a skursgos ec5r fiandr, hefi ek];vi lengi truat a matt minn ok megin' i trust not in idols and fiends, i have this long while &c; of hiorleifr' vildi aldri biota' would never sacrifice (landn. 1, 5

egin' the king does like all others who trust in their own might and main; of barsr (ibid. 2, 151' ek trui ekki a skursgos ec5r fiandr, hefi ek];vi lengi truat a matt minn ok megin' i trust not in idols and fiends, i have this long while &c; of hiorleifr' vildi aldri biota' would never sacrifice (landn. 1, 5.7; of hallr and thorir goslaui 'vildu eigi biota, ok triisu a matt sinn (landn. 1, 11; of king hrolfr (fornm. scig. 1, 98' ekki er]?ess getit at hrolfr konungr ok kappar bans hafi nokkurn tima blotat gos, lieldr triisu fi matt sinn ok megin' it is not thought that king h. and his champions have at any time &c; of orvaroddr (fornald. sog. 2, 165; cf. 505' ekki vandist blotum]?vi hann trusi a matt sinn ok megin; of finnbogi (p. 272' ek trui a sialfan mik' tliis is the mood that still fin

ave been named and their aid invoked in enchantments and spells. landnfimabok 3, 12 says of helgi' hann trusi a krist, en]?6 het hann a thor til seefara ok harsrsesa ok alls ]7ess, er honnm]?otti mestu varsa; he believed in christ, and yet he called upon thor in voyages and difficulties &c. hence the poets too transferred heathen ei^ithets to christ. beda 1, 15 relates of eedwald, an east-anglian king in the begining of the 7th century' rediens domum ab uxore sua, a quibusdam perversis doctoribus seductus est, atque a sinceritate fidei depravatus, habuit posteriora pejora prioribus, ita ut in morem antiquorum samaritanorum, et christo servire videretur et diis quibus antea serviebat, atque in eodem fano et altare habebat in sacrificium ohristi et arulam ad victimas daemoniorum (see suppl

uppl. as. scippcnd, creator, ohg. sccfo, scephio, mhg. scjicpfa-re, wh. 1, 3. nhg. schopfer. some of these names can be strung together, or they can be intensified by composition: drohtin god, hel. 2. 13. wcddand fro min, hel. 148, 14. 153, 8. frcd dryhten, beow. 62. 186. lif-frcd, cil^dm. 2, 9. 108, 18. 195, 3. 240, 33. beow. 4. the earthly cuning with a prefix can be used of god: ivuldorcyning, king of glory, ctedm. 10, 32. hcvancuning, hel. 3, 12, 18. 4, 14. 5, 11. and synonymously with these, rodora loeard, ccedm. 11, 2. or the epic amplification, irmin-got obana a& acwtie, hild. got von himele, mb. 2090,4. 2114, 1. 2132, 1. 2136, 1. of such epic formulas (see suppl, beautiful specimens, all of one tenour, can be cited from the poets, especially the eomance: they are mostly borrowed fr

hild, while the roofing-in is completed. among the greeks and romans likewise the victims fell amid noise and flute-playing, that their cries might be drowned, and the tears of children are stifled with caresses' ne flebilis hostia immoletur. extraordinary events might demand the death of kings' sons and daughters, nay, of kings themselves. thoro offers up his son to the gods; worm mon. dan, 285. king oen the old sacrificed oiine sons one after the other to osin for his long life; yngl. saga cap, 29. and the swedes in a grievous famine, when other great sacrifices proved unavailing, offered up their oion king domaldi; ibid. cap. 18. animal sacrifices were mainly thank-offerings, but sometimes also expiatory, and as such they not seldom, by way of mitigation, took the place of a previous hu

3 8 INITIATION CEREMONY

egemon, what paths are attached to this grade? heg: the 31st and 30th paths of shin and resh. hiero: honoured hiereus to what does the 31st path refer? hiereus: to the reflection of the sphere of fire. hiero: honoured hegemon, to what does the 30th path allude? heg: to the reflection of the sphere of the sun. hiero: gives one knock. all rise and face east. hiero (knocks) let us adore the lord and king of water. elohim tzabdoth, elohim of hosts, glory be unto the ruach elohim who moved upon the face of the waters of creation. amen all salute. hiero: quits his throne and proceeds to the west. gives one knock. all face west. hiero: standing before the tablet of water, he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and the elohim said, let us make ada

the eagle, spirits of water adore your creator (making the cross with cup of water) in the names and letters of the great western quadrangle revealed unto enoch by the angel ave, spirits of water adore your creator (holding cup on high) in the three great secret names of god, borne on the banners of the west, empeh arsol gaiol, spirits of water adore your creator. in the name of pa agiosel great king of the west, spirits of water adore your creator. hiero: replaces cup and returns to place. all face east. hiero: in the name of elohim tzabaoth i declare this temple opened in the grade of practicus. hiero (knocks 1, 3, 1, 3) hiereus (knocks 1, 3, 1, 3) heg (knocks 1, 3, 1, 3) the ritual of the 31st path (temple arranged for ritual of 31st path. the temple is darkened. hiero: fraters and sor

he father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform, which flying forth from that one fountain issued; for the father alike was the will and the end; by which yet are they connected with the father, according to alternating life, through varying vehicles. but they were divided asunder, being by intellectual fire distributed unto other intellectuals. for the king of all previously placed before the polymorphous world, a type intellectual, incorruptible, the imprint of whose form is sent forth through the world, by which the universe shone forth decked with ideas all various of which the foundation is one, one and alone. from this the others rush forth distributed and separated through the various bodies of the universe, and are borne in swarms through

t, you must signify the same by letter to the scribe as in the preceding grade. a mss. lecture on those subjects is circulated among the members of this grade. closing hiero (knocks) assist me to close the temple in the grade of practicus. honoured hegemon see that the temple is properly guarded (done) heg: very honoured hierophant, the temple is properly guarded. hiero: let us adore the lord and king of water (knocks) all face east. hiero: let elohim tzabaoth be praised unto the countless ages of time. amen. hiero: quits his place and goes to tablet of water in west. all face west. hiero: let us rehearse the prayer of the undines or water spirits (knocks) terrible king of the sea, thou who holdest the keys of the cataracts of heaven and who enclosest the subterranean waters in the caverno

) all face east. hiero: let elohim tzabaoth be praised unto the countless ages of time. amen. hiero: quits his place and goes to tablet of water in west. all face west. hiero: let us rehearse the prayer of the undines or water spirits (knocks) terrible king of the sea, thou who holdest the keys of the cataracts of heaven and who enclosest the subterranean waters in the cavernous hollows of earth; king of the deluge and of the rains of spring; thou who openest the sources of the rivers and of the fountains, thou who commandest moisture which is as it were the blood of the earth, to become the sap of the plants, we adore thee and we invoke thee. speak thou unto us thy mobile and changeful creatures in the great tempests of the sea, and we shall tremble before thee. speak to us also in the mu

4 7 INITIATION CEREMONY

ro: honoured hiereus, to what does the 29th path refer? hiereus: to the reflection of the sphere of pisces. hiero: honoured hegemon, to what does the 28th path allude? heg: to the reflection of the sphere of aquarius. hiero: honoured hiereus, to what does the 27th path allude? hiereus: to the reflection of the sphere of mars. hiero (knocks) all rise and face east. hiero: let us adore the lord and king of fire. hiero: tetragrammaton tzabaoth. blessed be thou, the leader of armies is thy name! amen. all salute. hiero: quits his throne and proceeds to south and knocks. all face south. hiero: stands before the tablet of fire. he makes with his scepter the invoking circle and pentagrams before it in the air. hiero: and elohim said, let us make adam in our image after our likeness, and let them

ion, spirits of fire, adore your creator (making with incense the sign of cross) in the names and letters of the great southern quadrangle, revealed unto enoch by the angel ave, spirits of fire, adore your creator (holding incense on high) in the three great secret names of god, borne on the banners of the south, oip teea pedoce spirits of fire, adore your creator. in the name of edelperna, great king of the south, spirits of fire adore your creator. hiero: replaces incense and returns to place. all face east. hiero: in the name of tetragrammaton tzabaoth, i declare the temple opened in the grade of philosophus. hiero (knocks 3, 3, 1) hiereus (knocks 3, 3, 1) heg (knocks 3, 3, 1) advancement of 29th path (temple arranged for ritual of 29th path, as in diagram. the temple is darkened) hiero

chambers are arranged according to the sephiroth. this tablet (indicating it) represents the method of 'forming the tree of life in the tarot. the four aces are placed on the throne of kether. the remaining small cards of each suit desired are then placed on the respective sephiroth, 2 on chokmah, 3 on binah and so on. the 22 trumps are then arranged on the letters of the paths between them. the king and queen of the suit are placed beside chokmah and binah respectively, the knight beside tiphareth and the knave beside malkuth, thus representing the attribution of the sephiroth to the four letters of the holy name in the world wherein they operate. heg: leads practicus to tablet of the pillars in south. heg: this tablet represents the formation of the hexagram of tiphareth from the pillar

mars. heg: the lord is a man of war, the lord of armies is his name. heg: leads practicus round to foot of the dais. hiero: rises with red lamp in his hand. hiero: ere the eternal instituted the formation, beginning and end existed not. therefore, before him, he expanded a certain veil, and therein has instituted the primal kings. and these are the kings who reigned in edom before there reigned a king over israel but they subsisted not. when the earth was formless and void; behold this is the reign of edom; and when creation was established, lo this is the reign of israel. and the wars of titanic force in the chaos of creation, lo these are the wars between them. from a light bearer of insupportable brightness proceeded a radiating flame, hurling forth like a vast and mighty hammer those s

iating flame, hurling forth like a vast and mighty hammer those sparks which were the primal worlds. and these sparks flamed and scintillated awhile, but being unbalanced they were extinguished. since lo, the kings assembled, they passed away together. they themselves beheld, so were they astonished, they feared, they hasted away. and these be the kings who reigned in edom, before there reigned a king over israel. heg: leads practicus round the temple and again halts before dais. hiereus: rises with red lamp in his hand. hiereus: the dukes of edom were amazed, trembling took hold of the mighty of moab. lord when thou wentest out of seir, when thou marchedst out of the field of edom, the earth trembled and the heavens dropped, the clouds also dropped water. curse ye meroz said the angel of

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

for health, love, fertility and prosperity. in chapter 13, seasons and festivals, i describe the major solar, lunar and agricultural festivals that formed a focus for attracting abundance and increase to the land, animals, crops and people, tapping into the life force that connected them all. in past time, the well-being of the planet was considered to be the responsibility of peasant as well as king through paying tributes and enacting age-old ceremonies to invoke the necessary energies for the wheel of the year to turn. so individual prosperity or fertility was attained both through private spells and charms and by sending positive energies to the earth and the cosmos and, in a sense, receiving bounty as those beams were amplified and returned to the sender. folk or domestic magick was

's lap and together the parents and child form a trinity. horus brings clarity of mind and purpose and the ability to seize upon an opportunity, and is effective for uncovering secrets, deception and illusion. lugh lugh, the celtic 'shining one, who gives his name to lughnassadh, celtic festival of the first harvest, was the young solar deity who replaced the dagda, father of the gods, as supreme king. he was associated with sacrifice, as the sun king who was reborn each year at either the mid-winter solstice or the spring equinox. legend has it that when lugh arrived to join the tuatha de danaan, he went to the palace of tara and asked for a position in the court (the tuatha de danaan were the ancient irish gods and goddesses, literally 'the tribe of danu, who was the creatrix goddess) he

re household flames. vesta can be invoked in rituals centred around the element fire. father gods the father gods represent authority, channelled power, benevolence and altruism, nobility of purpose, expansion and limitless potential. dagda dagda, the father god in the celtic tradition, was also called eochaid ollathair (father of all) and ruadh rofessa (the red one of knowledge. he was the first king of the tuatha de danaan, the irish gods, and it was believed that he performed miracles and saw to the weather and the harvest. dagda was lord of life and death and the primary god of fertility. with his huge club, he made the bones of his people's enemies 'fall like hail beneath the horses. with one end of the club, it was said, he could kill nine men with a single blow and with the other co

ient egypt, mainly because he promised non-royal believers that resurrection and salvation from death were for everyone, poor as well as rich. originally he was identified with each dead pharaoh, and his son horus was identified with the reigning successor. osiris married his sister isis, and his brother seth married isis's sister nephthys. according to legend, osiris was at first made an earthly king by his father geb, the earth god. osiris ruled wisely, teaching his people about agriculture and the arts. but osiris's brother seth was jealous and vowed to kill him. seth invited osiris to a feast and showed the guests a fine coffer, promising that whoever fitted inside would be the owner. osiris stepped inside the coffer and it fitted perfectly. seth slammed the lid tight and he and his fo

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

ABRAMELIN1

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 pentacle) inscribed within a double circle, wherein is written the following versicle from psalm lxxii, v. 8 his dominion shall be also from the one

e 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 the double acrosti

ects 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 are founded on the se

tion 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 watch, and do offer themselves to our sight, or do inform us by dreams a

e any food or wine to be taken till the going down of the sun. let the perfume and the holy anointing oil be made as is set forth in exodus, and other holy books of the bible. it is also to be observed, that as often as he enters the circle he has upon his forehead a golden lamen, upon which must be written the name tetragrammaton, in the manner we have before mentioned. in the key of solomon the king 10 (book ii. chapter xxi) will be found other directions for invoking spirits as follows: make a small book containing the prayers for all the operations, the names of the angels in the form of litanies, their seals and characters; the which being done thou shalt consecrate the same unto god and unto the pure spirits in the manner following: thou shalt set in the destined place a small table

ABRAMELIN2

and by others from the persian verb azmonden= to tempt, to try or prove. some rabbins say that asmodeus was the child of the incest of tubal-cain and his sister naafrfah. others say that he was the demon of impurity. others again relate that he was employed by solomon in the building of the temple at jerusalem; that he then attempted to dethrone solomon, to put himself in his place; but that the king vanquished him and the angel gabriel chased him into egypt, and there bound him in a grotto. the rabbins say that when asmodeus was working at the building of the temple, he made use of no metal tool; but instead of a certain stone which cut ordinary stone as a diamond will glass. belzebud: also written frequently beelzebub, baalzebub, beelzebuth, and beelzeboul. from hebrew, bol= lord, and z

ABRAMELIN3

th wished herein to leave us our free will, but woe unto him who shall abuse his divine grace. yet i say not but that if an enemy should attempt thy life, that it is permissible unto thee if necessary to destroy him; but in any other case lay not thine hand unto the sword, but use gentler methods. be kind and affable unto every one. one may also serve a friend without harm unto oneself. david and king solomon could have destroyed their enemies in an instant, but they did not so; in imitation of god himself who chastiseth not unless he is outraged. if thou shalt perfectly observe these rules, all the following symbols and an infinitude of others will be granted unto thee by thy holy guardian angel; thou thus living for the honour and glory of the true and only god, for thine own good, and t

ection and love( b) to be beloved by one s wife (or husband( c) for some especial love( d) to he beloved by a relation( e) for a maiden in particular( f) to acquire the affection of a judge( g) to make oneself beloved by a married person( h) to make oneself beloved by a widow( i) by a girl already promised in marriage( j) by a maiden in general( b a) by some especial prince( b b) by some especial king( b c) to obtain the friendship of some particular person( b d) to have that of a great man( b e) to be beloved by a woman( b f) to make oneself beloved by ecclesiastics( b g) to make oneself beloved by a master( b h) to make oneself beloved by a mistress( b i) to make oneself beloved by infidels( b j) by the pope, by an emperor, or by kings( c a) for adulteries in general (1) d o d i m o d i

t 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 there be many whic

tion of modesty, and in retirement, as far as it shall be possible for thee so to do. for solitude is the source of many blessings, such as, to give oneself up to prayer, and unto the contemplation of things divine; to flee evil conversations and occasions of sin; to live in oneself; and to accustom oneself to continuing a life of such regularity. for if one were to go to present oneself before a king, what would one not do to appear before him with splendour and magnificence; and what diligence and care would not one 1. in the original qua diem neplaise. the parenthesis is put by abraham the jew. the sacred magick 209 put in practice to prepare oneself hereunto. now we must understand that the enjoyment and vision of the angels of the lord be infinitely above the princes of earth, who in

ADDTLS

is comprised of 12 letters. these 12 letters are divided into the three names of 3, 4, and 5 letters and are read from left to right. sample from tablet of b 5 three secret holy names of god on each tablet: a oro ibah aozpi c mph arsl gaiol b mor dial hctga d oip teaa pdoce these secret and holy names answer to iao, and are conceived to be born as sacred ensigns upon thy banners of the great king of its respective quarter. eight letters compriseth the name of the great king and the tracing of the kings name forms a spiral or a whirl in the center of the great cross. the adept shall understand that in thy workings when the 3 secret and holy names of god are invoked it is accepted that the great king is also implied. thou mayest invoke the great king specifically through the tracing of

kings name forms a spiral or a whirl in the center of the great cross. the adept shall understand that in thy workings when the 3 secret and holy names of god are invoked it is accepted that the great king is also implied. thou mayest invoke the great king specifically through the tracing of the whirls and the vibration of the name. let the adept always proceed with the specific invocation of the king with great care, for the king is a force great and terrible. the names of the great kings are: a bataivah c raagiosl b iczhcal d edlprna example of king only whirl 6 the six seniors there are a total of 24 seniors on the four watchtower tablets. thou shall approach the seniors with due solemnity and respect, for they are also the 24 elders who kneel before the throne of god. they are spi

of the tablet. each name of the senior is comprised of seven letters which correspond to the seven flaming torches (the seven spirits of god.(the understanding of this magical principal is beyond the scope of z.a.m. example from the holy tablet of a 7 k y jh b l allocations of the six seniors thou shall take note of the overlapping letters on the central squares. the n is used to invoke both the king of eight letters and the six seniors of seven letters. these seniors and king are attributed to the wanderers and the a respectively. thou shall use all six hexagrams to invoke the king. thou shall note that these rules (the positional attributions of the planets to the seniors on the tablets) are constant and the same on each tablet. thus, the three holy names of god, the name of the great k

trological attributions. the ten squares of the sephirotic cross also stand for the ace and small cards of the suit represented by the element of the lesser angle. thus wands are attributed to the d angle, pentacles to the b angle, etc. the kerubic squares are allotted, as their name implies, to the four kerubim whose emblems follow the order of the letters of tetragrammaton: y h lion e eagle h king queen w h (final) man k bull b prince princess these last are of the suit corresponding to the element of the lesser angle as explained above, viz: wands to d and y; cups to c and h; swords to a and w; pentacles to b and h final. it was previously shown how the squares of the servient part of each lesser angle were given a double attribution to the letters of the name. they were seen to be ru

is employed, as before shown, in binding together the tablets, and in building up angelic names. its attributions are to the four aces of the elements and to the court cards. the aces represent the root force, and the essential spiritual noumenon of the element. the court cards are the vice-gerents of the root force in the element. m a c b d a ace swords prince swords queen swords princess swords king swords c ace cups prince cups queen cups princess cups king cups b ace pentacles prince pentacles queen pentacles princess pentacles king pentacles d ace wands prince wands queen wands princess wands king wands 20 the foregoing methods of attributing the enochian squares should be completely grasped before proceeding frther. it is imperative to understand thoroughly the basic principles of at

ADEPTUS MINOR INITIATION

(second adept takes dagger from the third adept and marks aspirant anew as at obligation: brow, feet, right hand, left hand and heart. gives dagger back to third adept who replaces it on altar, and then hands aspirant the rose crucifix) second "take that symbol, raise it with both hands above thy head and say 'thus, will i uphold the sign of suffering and of strength. and i heard the voice of the king of b cry aloud and say 'he that aideth me in my suffering, the same shall partake with me in my rising' replace then, o aspirant, that cross upon the altar, and say: in and by that sign, i demand that the pastos of our founder be opened for my victory is in the cross of the rose. for it is written 'if ye be crucified with christ, ye shall also reign with him (aspirant replaces crucifix and re

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

per to it, a meaning suggested by the muscular movement made in producing the sound. thus, the letter d originally means 'father; so the original father, dead and made into a 'god' was called ad. this name came down unchanged to egypt, as you see in the book of the law. the word 'adhi' in sanskrit was usually translated 'lord' in the syrian form we get it duplicated hadad. you remember ben hadad, king of syria. the hebrew word for 'lord' is adon or adonai. adonai *my* lord, is constantly used in the bible to replace the name jehovah where that was too sacred to be mentioned, or for other reasons improper to write down. adonai has also come to mean, through the rosicrucian tradition, the holy guardian angel, and thus the object of worship or concentration. it is the same thing; worship is w

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

n elixir, the masterpiece of an old alchemist, no common wine. and so, as i talk with the patron concerning the vanity of things, i perceive the secret of the heart of god himself; this, that everything, even the vilest thing, is so unutterably lovely that it is worthy of the devotion of a god for all eternity. what other excuse could he give man for making him? in substance, that is my answer to king solomon. ii. the barrier between divine and human things is frail but inviolable; the artist and the bourgeois are only divided by a point of view-"a hair divided the false and true" i am watching the opalescence of my absinthe, and it leads me to ponder upon a certain very curious mystery, persistent in legend. we may call it the mystery of the rainbow. originally in the fantastic but signif

xplanation is far otherwise. imagine to yourself the mental state of him who inherits or attains the full consciousness of the artist, that is to say, the divine consciousness. he finds himself unutterably lonely, and he must steel himself to endure it. all his peers are dead long since! even if he find an equal upon earth, there can scarcely be companionship, hardly more than the far courtesy of king to king. there are no twin souls in genius. good--he can reconcile himself to the scorn of the world. but yet he feels with anguish his duty towards it. it is therefore essential to him to be human. now the divine consciousness is not full flowered in youth. the newness of the objective world preoccupies the soul for many years. it is only as each illusion vanishes before the magic of the mas

ALEISTER CROWLEY ACROSS THE GULF

sulted majesty in his eyes. then a pillar of dust whirled down from the vault of heaven, even unto me as i stood alone, half-defiant, in the midst of the temple while the priests and the people cowered and wailed afar off. it rent the massy roof as it had been a thatch of straw, whirling the blocks of granite far away into the nile. it descended, roaring and twisting, like a wounded serpent demon-king in his death-agony; it struck me and lifted me from the temple; it bore me through leagues of air into the desert; then it dissolved and flung me contemptuously on a hill of sand. breathless and dazed i lay, anger and anguish tearing at my heart. i rose to swear a mighty curse; exhaustion took me, and i fell in a swoon to the earth. when i came to myself it was nigh dawn. i went to the top of

f their clothes and set themselves to scratching, while my people laughed until they ached. at the term, indeed, with exhaustion and with loss of blood they died all; four hundred and two women perished in that great day s slaughter. so that the people of memphis had peace for awhile. but as for me, i mourned the loss of that young slave. i had his body embalmed as is not fitting for other than a king. and at the door of the temple i placed his sarcophagus beneath a hedge of knives and spears, so that there was no other access to my glory. like honour hath no slave had ever. thus then i abode three cycles of the season; and at the end of that time the high priest died. for mine was a strange and dreadful rite to do; none other, and none unfortified by magic power, could have done this thin

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

vaux relatifs a la philologie et a l'archaeologie egyptiennes et assyriennes. paris, 1904 (ed. maspero) grant, k. aleister crowley and the hidden god new york, 1974 the magical revival new york, 1973 gray, j. near eastern mythology new york, 1969 griffith& thompson the leyden papyrus new york, 1974 hooke, s.h. babylonian and assyrian religion oklahoma, 1975 middle eastern mythology new york, 1975 king, l. babylonian magic and sorcery london, 1896 kramer, s.n. history begins at sumer new york, 1959 mythologies of the ancient world (ed) new york, 1961 sumerian mythology pennsylvania, 1972 laurent la magie et la divination chez les chaldeo-assyriennes paris, 1894 lenormant, f. science occult; la magie chez les chaldeens paris, 1874 lovecraft, h.p. tales of the cthulhu mythos new york, 1973 at

what is called mesopotamia by the greeks. when i was only a youth, travelling alone in the mountains to the east, called masshu by the people who live there, i came upon a grey rock carved with three strange symbols. it stood as high as a man, and as wide around as a bull. it was firmly in the ground, and i could not move it. thinking no more of the carvings, save that they might be the work of a king to mark some ancient victory over an enemy, i built a fire at its foot to protect me from the wolves that wander in those regions and went to sleep, for it was night and i was far from my village, being bet durrabia. being about three hours from dawn, in the nineteenth of shabatu, i was awakened by the howl of a dog, perhaps of a wolf, uncommonly loud and close at hand. the fire had dies to i

annu elikunu limqut ina zumri ya lu yu tapparrasama! the book of calling this is the book of the ceremonies of calling, handed down since the time the elder gods walked the earth, conquerors of the ancient ones. this is the book of ninnghizhidda, horned serpent, the lady of the magick wand. this is the book of ninaxakuddu, the queen, mistress of the incantations. this is the book of asalluxi, the king, the lord of magick. this is the book of azag, the enchanter. this is the book of egura, the dark waters of absu, realm of ereshkigal, queen of death. this is the book of the ministers of knowledge, firik and pirik, the demon of the snake-entwined magick wand and the demon of the thunderbolt, protectors of the arcane faith, the most secret knowledge, to be hidden from those not of us, from th

e of the most holy mandal against the vicious warriors of flame from the principalities of dra! be thou most vigilant against the utukki of tiamat the oppressors of ishnigarrab the throne of azag-thoth! draw thy bow before the fiends of absu loose thy arrow at the hordes of dark angels that beset the beloved of arra on all sides and in all places. be watchful, lord of the north ways. remember us, king of our homeland, victor of every war and conqueror over every adversary. see our lights and hear our heralds, and do not forsake us. spirit of the north, remember! invocation of the eastern gate thee i invoke, mistress of the rising star. queen of magick, of the mountains of mashu! thee i call forth this day to guard this most holy mandal against the seven ensnarers, the seven liers-in-wait

f the light of life, remember! spirits, lords of the infernal regions, remember! spirits, ladies of the infernal regions, remember! spirits, lords of the lords of marduk, remember! spirits, ladies of the lords of marduk, remember! spirits, lords of sin, who maketh his ship cross the river, remember! spirits, ladies of sin, who maketh his ship cross the skies, remember! spirits, lords of shammash, king of the elder ones, remember! spirits, ladies of shammash gula, queen of the elder ones, remember! spirits, lords of tshku, lord of the annunaki, remember! spirits, ladies of the goddess ziku, mother of enki, remember! spirits, lords of ninnasu, our father of the numerous waters, remember! spirits, ladies of ninnuah, daughter of enki, remember! spirits, lords of ninnghizhidda, who upheaves the

ALEISTER CROWLEY BOOK OF LIES

iting with the woman; the woman in parting from the child. the brothers of a'.a. are women: the aspirants to a'.a. are men. book of lies get any book for free on: www.abika.com 15 [16] commentary( gamma) gimel is the high priestess of the tarot. this chapter gives the initiated feminine point of view; it is therefore called the oyster, a symbol of the yoni. in equinox x, the temple of solomon the king, it is explained how masters of the temple, or brothers of a'.a. have changed the formula of their progress. these two formulae, solve et coagula, are now explained, and the universe is exhibited as the interplay between these two. this also explains the statement in liber legis i, 28-30. note (4) they cause all men to worship it. book of lies get any book for free on: www.abika.com 16 [17] 4

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 consciousness, the many, and both; but within this is a secret unity which rejoices; this unit being far beyond any conception. book of lies get any book for free on: www.abika.com 30 [31] 11 kappa-epsilon-phi-alpha-lambda-eta iota-alpha the glow-w

certainly, because they always treat me with profound respect. thus they have flattered me into praising them thus publicly. yet it is true; and they have this insight because they serve, and because they can have no personal interest in the affairs of those whom they serve. an absolute monarch would be absolutely wise and good. but no man is strong enough to have no interest. therefore the best king would be pure chance. it is pure chance that rules the universe; therefore, and only therefore, life is good. book of lies get any book for free on: www.abika.com 52 [54] commentary( kappa-beta) comment would only mar the supreme simplicity of this chapter. book of lies get any book for free on: www.abika.com 53 [55] 23 kappa-epsilon-phi-alpha-lambda-eta kappa-gamma skidoo what man is at ease

tific fact. in paragraph 2 it is suggested analogically that all thinkable things are similarly blinds for the unthinkable reality. classing in this manner all things as illusions, the question arises as to the distinguishing between illusions; how are we to tell whether a holy illuminated man of god is really so, since we can see nothing of him but his imperfections :it may be yonder beggar is a king" but these considerations are not to trouble such mind as the chela may possess; let him occupy himself, rather, with the task of getting rid of his personality; this, and not criticism of his holy guru, should be the occupation of his days and nights. note (19) himog is a notariqon of the words holy illuminated man of god. book of lies get any book for free on: www.abika.com 88 [91] 41 kappa

ey come from the great sea, and to the great sea they go. as they go they spill water; one day they will irrigate the desert, till it flower. see! five footprints of a camel! v.v.v.v.v [94] commentary( mu-beta) book of lies get any book for free on: www.abika.com 91 this number 42 is the great number of the curse. see liber 418, liber 500, and the essay on the qabalah in the temple of solomon the king. this number is said to be all hotch-potch and accursed. the chapter should be read most carefully in connection with the 10th aethyr. it is to that dramatic experience that it refers. the mind is called "wind, because of its nature; as has been frequently explained, the ideas and words are identical. in this free-flowing, centreless material arises an eddy; a spiral close-coiled upon itself

ALEISTER CROWLEY BOOK OF THE LAW

er. ii,12: because of me in thee which thou knewest not. ii,13: for why? because thou wast the knower, and me. ii,14: now let there be a veiling of this shrine: now let the light devour men and eat them up with blindness! ii,15: for i am perfect, being not; and my number is nine by the fools; but with the just i am eight, and one in eight: which is vital, for i am none indeed. the empress and the king are not of me; for there is a further secret. ii,16: i am the empress& the hierophant. thus eleven, as my bride is eleven. ii,17: hear me, ye people of sighing! the sorrows of pain and regret are left to the dead and the dying, the folk that not know me as yet. ii,18: these are dead, these fellows; they feel not. we are not for the poor and sad: the lords of the earth are our kinsfolk. ii,19:

joice, our chosen: who sorroweth is not of us. ii,20: beauty and strength, leaping laughter and delicious languor, force and fire, are of us. ii,21: we have nothing with the outcast and the unfit: let them die in their misery. for they feel not. compassion is the vice of kings: stamp down the wretched& the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever. nuit! hadit! ra-hoor-khuit! the sun, strength& sight, light; these are for the servants of the star& the snake. ii,22: i am the snake that giveth knowledge& delight and bright glory, and stir the hearts of men with drunk

hink not to find them in the forest or on the mountain; but in beds of purple, caressed by magnificent beasts of women with large limbs, and fire and light in their eyes, and masses of flaming hair about them; there shall ye find them. ye shall see them at rule, at victorious armies, at all the joy; and there shall be in them a joy a million times greater than this. beware lest any force another, king against king! love one another with burning hearts; on the low men trample in the fierce lust of your pride, in the day of your wrath. ii,25: ye are against the people, o my chosen! ii,26: i am the secret serpent coiled about to spring: in my coiling there is joy. if i lift up my head, i and my nuit are one. if i droop down mine head, and shoot forth venom, then is rapture of the earth, and i

ken you. ii,57: he that is righteous shall be righteous still; he that is filthy shall be filthy still. ii,58: yea! deem not of change: ye shall be as ye are& not other. therefore the kings of the earth shall be kings for ever: the slaves shall serve. there is none that shall be cast down or lifted up: all is ever as it was. yet there are masked ones my servants: it may be that yonder beggar is a king. a king may choose his garment as he will: there is no certain test: but a beggar cannot hide his poverty. ii,59: beware therefore! love all, lest perchance is a king concealed! say you so? fool! if he be a king, thou canst not hurt him. ii,60: therefore strike hard& low, and to hell with them, master! ii,61: there is a light before thine eyes, o prophet, a light undesired, most desirable. ii

let there be subtlety therein! ii,71: but exceed! exceed! ii,72: strive ever to more! and if thou art truly mine-and doubt it not, an if thou art ever joyous!-death is the crown of all. ii,73: ah! ah! death! death! thou shalt long for death. death is forbidden, o man, unto thee. ii,74: the length of thy longing shall be the strength of its glory. he that lives long& desires death much is ever the king among the kings. ii,75: aye! listen to the numbers& the words: ii,76: 4 6 3 8 a b k 2 4 a l g m o r 3 y x 24 89 r p s t o v a l. what meaneth this, o prophet? thou knowest not; nor shalt thou know ever. there cometh one to follow thee: he shall expound it. but remember, o chosen one, to be me; to follow the love of nu in the star-lit heaven; to look forth upon men, to tell them this glad word

ALEISTER CROWLEY CONCERNING DEATH

die! or art thou still entangled with the thorny plaits of wild briar rose that thou hast woven in thy magick dance on earth? are not thine eyes strong enough to bear the starlight? must thou linger yet awhile in the valley? must thou dally with the shadows in the dusk? then, if it be thy will, thou hast no right but to do thy will! love still these phantoms of the earth; thou has made thyself a king; if it please thee to play with toys of matter, were they not made to serve thy pleasure? then follow in thy mind the wondrous word of the stele of revealing itself. return if thou wilt from the abode of the stars: dwell with mortality, and feast thereon. for thou art this day made lord of heaven and of earth. the dead man ankh-f-na-khonsu saith with his voice of truth and calm: o thou that h

ALEISTER CROWLEY DUTY

y and strength, leaping laughter and delicious langour, force and fire, are of us" b. your duty to other individual men and women 1 "love is the law, love under will" unite yourself passionately with every other form of consciousness, thus destroying the sense of seperateness from the whole, and creating a new base-line in the universe from which to measure it. 2 "as brothers fight ye "if he be a king thou canst not hurt him" to bring out saliently the differences between two points-of-view is useful to both in measuring the position of each in the whole. combat stimulates the virile or creative energy; and, like love, of which it is one form, excites the mind to an orgasm which duty get any book for free on: www.abika.com 5 enables it to transcend its rational dullness. 3. abstain from al

ces between two points-of-view is useful to both in measuring the position of each in the whole. combat stimulates the virile or creative energy; and, like love, of which it is one form, excites the mind to an orgasm which duty get any book for free on: www.abika.com 5 enables it to transcend its rational dullness. 3. abstain from all interferences with other wills "beware lest any force another, king against king (the love and war in the previous injunctions are of the nature of sport, where one respects, and learns from the opponent, but never interferes with him, outside the actual game) to seek to dominate or influence another is to seek to deform or destroy him; and he is a necessary part of one's own universe, that is, of one's self. 4. seek, if you so will, to enlighten another when

mpt commonly ends in losing one's own self-supremacy. 5. worship all "every man and every woman is a star "mercy let be off: damn those who pity "we have nothing with the outcast and the unfit: let them die in their misery: for they feel not. compassion is the vice of kings: stamp down the wretched and the weak: this is the law of the strong: this is our law and the joy of the world. think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live! now let it be understood if the body of the king dissolve, he shall remain in pure ecstacy for ever. nuit hadit ra-hoor-khuit. the sun, strength and sight, light these are for the servants of the star& the snake" duty get any book for free on: www.abika.com 6 each being is, exactly as you are, the sole centre of a univer

ALEISTER CROWLEY LIBER 777

thus, where shall we put isis, favouring nymph of corn as she was? as the type of motherhood? as the moon? as the great goddess earth? as nature? as the cosmic egg from which all nature sprang? for as time and place have changed, so she is all of these! what of jehovah, that testy senior of genesis, that lawgiver of leviticus, that phallus of the depopulated slaves of the egyptians, that jealous king-god of the times of the kings, that more spiritual conception of the captivity, only invented when all temporal hope was lost, that medi val battleground of cross-chopped logic, that being stripped of all his attributes and assimilated to parabrahman and the absolute of the philosopher? satan, again, who in job is merely attorney-general and prosecutes for the crown, acquires in time all the

court cards of the tarot, with the spheres of their celestial dominion cups. 11 the prince of the chariot of fire. rules 20 d to 20 f, including most of leo minor. the prince of the chariot of the waters. 20 g to 20 h 23 the queen of the thrones of flame. 20 l to 20 a, including part of andromeda. the queen of the thrones of the waters. 20 c to 20 d 31 the lord of the flame and the lightning. the king of the spirits of fire. rules 20 h to 20 i, including part of hercules. the lord of the waves and the waters. the king of the hosts of the sea. 20 k to 20 l, including most of pegasus. 32 bis the princess of the shining flame. the rose of the palace of fire. rules one quadrant of heavens round n. pole. the princess of the waters. the rose of the palace of the floods. rules another quadrant 31

tarot, with the spheres of their celestial dominion swords. lxxiv. the court cards of the tarot, with the spheres of their celestial dominion pantacles. 11 the prince of the chariot of air. 20 j to 20 k the prince of the chariot of earth. 20 a to 20 b 23 the queen of the thrones of air. 20 f to 20 g the queen of the thrones of the earth. 20 i to 20 j 31 the lord of the winds and the breezes. the king of the spirits of air. 20 b to 20 c the lord of the wide and fertile land. the king of the spirits of earth. 20 e to 20 f 32 bis the princess of the rushing winds. the lotus of the palace of air. rules a 3rd quadrant. the princess of the echoing hills. the lotus of the palace of the earth. rules a 4th quadrant of the heavens about kether. 31 bis the root of the powers of air the root of the p

(larynx) rupraga 4 silabata paramesa 5 patigha 6 lower manas anahata (heart) udakkha 7 kama manipura (solar plexus) mano 8 aib prana svadistthana (navel) sakkya-ditti 9 hati linga sharira muladhara (lingam and anus) kama 10 kheibt, khat, tet, sahu sthula sharira avigga cxx. magical images of the sephiroth. cxxi* the grades of the order. cxxii. the ten plagues of egypt. 0. 08=0. 1 ancient bearded king seen in profile 10 =18 ipsissimus death of first-born 2 almost any male image shows some aspect of chokmah. 9 =28 magus locusts 3 almost any female image shows some aspect of binah 8 =38 magister templi 3rd order darkness 4 a mighty crowned and enthroned king 7 =48 adeptus exemptus hail and fire 5 a mighty warrior in his chariot, armed and crowned 6 =58 adeptus major boils 6 a majestic king

tenance 24 a man with a lance in his right hand, in his left a human head a man riding a camel, with a scorpion in his hand 25 a man with 3 bodies 1 black, 1 red, 1 white a man leading cows, and before him an ape and bear 26 a man holding in his right hand a javelin and in his left a lapwing. a man with an ape running before him 28 a man with bowed head and a bag in his hand. a man arrayed like a king, looking with pride and conceit on all around him. 29 a man with two bodies, but joining their hand. a grave man pointing to the sky. cli. magical images of the decans (cadent. clii. perfumes (ascendant. cliii. perfumes (succedent. cliv. perfumes (cadent. 15 a restless man in scarlet robes, with golden bracelets on his hands and arms myrtle stammonia black pepper 16 a swarthy man with white l

ALEISTER CROWLEY LIBER CHANOKH

vary cross of ten squares, which governs it. plates v, vi, and vii. are similar for the other elements. this is the way in which the names are drawn from the great tablets [examples taken from water tablet] 1. linea spiritus sancti gives the three holy names of god of 3, 4 and 5 letters respectively. mph. arsl. gaiol 2. a whorl around the centre of the tablet gives the name of the great elemental king, raagiosl [similarly for air bataivah, for earth iczhhcal, for fire edlprnaa. 3. the 3 lines of the central cross of father, son, and holy ghost give the names of 6 seniors [thus the 4 tablets hold 24 elders, as stated in the apocalypse] they are drawn of seven letters, each from the centre to the sides of the tablet. saiinov soaiznt linea patris laoazrp ligdisa linea filii slgaiol lsrahp lin

elves in power, and make me a strong seer-of-things:7 for i am of him that liveth for ever [invokes: the file of spirit in the tablet of spirit. e the root of the powers of air. h the root of the powers of water. n the root of the powers of earth. b the root of the powers of fire. the four aces] the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha. alga. exarp [make the invoking pentagram of air in these names: hwhy. yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls of the air

the name of lapr and in the sign of the man, spirits of air, adore your creator [make the cross] in the names and letters of the great eastern quadrangle, spirits of air, adore 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] 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; dasat

his) name is become mighty among us. in whom we say: move! descend! and apply yourselves unto us as unto the partakers of his secret wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] the forty-eight keys or calls 24 and elohim said: let us make adam in our own image; and let them have

the name of larbg and in the sign of the eagle, spirits of water, adore your creator [make cross with cup] in the names and letters of the great western quadrangle, spirits of water, 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 c

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

erations by a right understanding of the inward and occult virtue of things; so that true agents being applied to proper patients, strange and admirable effects will thereby be produced. whence magicians are profound and diligent searchers into nature; they, because of their skill, know how to anticipate an effect, the which to the vulgar shall seem to be a miracle "the goetia of the lemegeton of king solomon "wherever sympathetic magic occurs in its pure unadulterated form, it is assumed that in nature one event follows another necessarily and invariably without the intervention of any spiritual or personal agency. thus its fundamental conception is identical with that of modern science; underlying the whole system is a faith, implicit but real and firm, in the order and uniformity of nat

logical contradiction which ends in reason transcending itself. the reader should consult "the soldier and the hunchback" in equinox i, i, and konx om pax "unity" transcends "consciousness. it is above all division. the father of thought- the word- is called chaos- the dyad. the number three, the mother, is called babalon. in connection with this the reader should study "the temple of solomon the king" in equinox i, v, and liber 418. this first triad is essentially unity, in a manner transcending reason. the comprehension of this trinity is a matter of spiritual experience. all true gods are attributed to this trinity<christian trinity are of a nature suited only to initiates of the ix degree of o.t.o, as they enclose the final secret of all practical magick> an imme

the complete conception; for it cannot be too clearly understood that this is a "classification" of the universe, that there is nothing which is not comprehended therein. the article on the qabalah in vol. i, no. v of the equinox is the best which has been written on the subject. it should be deeply studied, in connection with the qabalistic diagrams in nos. ii and iii "the temple of solomon the king. such is a crude and elementary sketch of this system. the formula of tetragrammaton is the most important for the practical magician. here yod= 2, he= 3, vau= 4 to 9, he final= 10. the number two represents yod, the divine or archetypal world, and the number one is only attained by the destruction of the god and the magician in samadhi. the world of angels is under the numbers four to nine

tion, and of the heavenly protection afforded to the infant. next should be commemorated the journeying westward upon an ass. now comes the great scene of the drama: the gentle, exquisite youth with his following (chiefly composed of women) seems to threaten the established order of things, and that established order takes steps to put an end to the upstart. we find dionysus confronting the angry king, not with defiance, but with meekness; yet with a subtle confidence, an underlying laughter. his forehead is wreathed with vine tendrils. he is an effeminate figure with those broad leaves clustered upon his brow? but those leaves hide 13 horns. king pentheus, representative of respectability<god. see my "good hunt

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 execute his will, and two witnesses "in whom shall every truth be established" in accordance with whose testimony he gives judgment "yod" is the creative energy- the procreative power: and yet "yod" is the solitude

ALEISTER CROWLEY MAGICK WITHOUT TEARS

extremely antipathetic. i fought against this book for years; but it proved irresistible. i do not think i am boasting unfairly when i say that my personal researches have been of the greatest value and importance to the study of the subject of magick and mysticism in general, especially my integration of the various thought-systems of the world, notably the identification of the system of the yi king with that of the qabalah. but i do assure you that the whole of my life's work, were it multiplied a thousand fold, would not be worth one tithe of the value of a single verse of the book of the law. i think you should have a copy of the equinox of the gods and make the book of the law your constant study. such value as my own work may possess for you should amount to no more than an aid to t

etter nun. you must not go on from this, and say that the back of your head is like a camel- the connection between them is simply that they all refer to the same thing. in studying the qabalah you mention six months; i think after that time you should be able to realize that, after six incarnations of uninterrupted study, you may realize that you can never know it; as confucius said about the yi king "if a few more years were added to my life, i would devote a hundred of them to the study of the yi" if, however, you work at the qabalah in the same way as i did myself, in season and out of season, you ought to get a very fair grasp of it in six months. i will now tell you what this method is: as i walked about, i made a point of attributing everything i saw to its appropriate idea. i would

ly, 666 chapter iv the qabalah, the best training for memory cara soror, do what thou wilt shall be the whole of the law. now you must learn qabalah. learn this alphabet of magick. you must take it on trust, as a child does his own alphabet. no one has ever 34 found out why the order of the letters is what it is. probably there isn't any answer. if you only knew what i am grappling with in the yi king! the order of the sixty-four hexagrams. i am convinced that it is extremely significant, that it implies a sublime system of philosophy. i've got far enough to be absolutely sure that there is a necessary rhythm; and it's killing me by millimetres, finding out why each pair succeeds the last. forgive these tears! but our magical alphabet is primarily not letters, but figures, not sounds magic

rds out of initials, like (in profane life) wren and gestapo and their horrid brood, or to temurah, the art of altering the position of the letters in a word, a sort of cipher; for these are almost always frivolous. to base any serious calculations on them would be absurd. love is the law, love under will. fraternally, 666 p.s. you should study the equinox vol. i, no. 5 "the temple of solomon the king" for a more elaborate exposition of the qabalah. chapter v the universe. the 0= 2 equation cara soror, do what thou wilt shall be the whole of the law. yes, i admit everything! it is all my fault. looking over my past writings, i do see that my only one-opointed attempt to set forth a sound ontology was my early fumbling letter brochure berashith18. since then, i seem to have kept assuming th

they are all balanced as against each other. note, too, how apt are the ideograms. m.3. shows the flames flickering on the hearth, f.3, the wave on the solid bottom of the sea; m.4, the mutable air, with impenetrable space above, and finally f.4, the thin crust of the earth masking the interior energies of the planet. they go in to double these kw, thus reaching the sixtyfour hexagrams of the yoe king, which is not only a map, but a history of the order of nature. it is pure enthusiastic delight in the harmony and beauty of the system that has led me thus far afield; my one essential purpose is to show how the universe was derived by these wise men from nothing. 27^ weh note: do an arthur avalon plug here, highlighting his "garland of letters" 44 when you have assimilated these two sets of

ALEISTER CROWLEY MEDITATION

. they had an experience so overwhelming, so out of proportion to the rest of things, that they were freed from all the petty hindrances which prevent the normal man from carrying out his projects. worrying about clothes, food, money, what people may think, how and why, and above all the fear of consequences, clog nearly every one. nothing is easier, theoretically, than for an anarchist to kill a king. he has only to buy a rifle, make himself a first-class shot, and shoot the king from a quarter of a mile away. and yet, although there are plenty of anarchists, outrages are very few. at the same time, the police would 33 probably be the first to admit that if any man were really tired of life, in his deepest being, a state very different from that in which a man goes about saying he is tire

ey; tannhauser, the sword of song, time, eleusis. 3 vols. 5. raja yoga, by swami vivekananda. 6. the shiva sanhita, or the hathayoga pradipika. 7. the tao teh "k"ing and the writings of "k"wang tze: s.b.e. xxxix, xl. 8. the spiritual guide, by miguel de molinos. 9. rituel et dogme de la haute magie, by eliphas levi, or its translation by a. e. waite. 10. the goetia of the lemegeton of solomon the king. these books should be well studied in any case in conjunction with the second part- magick- of this book iv. 45 study of these books will give a thorough grounding in the intellectual side of their system. after three months the student is examined in these books, and if his knowledge of them is found satisfactory, he may become a probationer, receiving liber lxi and the secret holy book, li

lection< how the adepts "who had with smiling faces abandoned their homes and their possessions- could with steady calm and firm correctness abandon the great work itself; for this is the last and greatest projection of the alchemist" the master of the temple has crossed the abyss, has entered the palace of the king's daughter; he has only to utter one word, and all is dissolved. but, instead of that, he is found hidden in the earth, tending a garden. this mystery is all too complex to be elucidated in these fragments of impure thought; it is a suitable subject for meditation. 88 an interlude every nursery rime contains profound magical secrets which are open to every one who has made a study of the corr

ed upon a "tuffet; id est, she is the unregenerate soul upon tophet, the pit of hell. and she eats curds and whey, that is, not the pure milk of the mother, but milk which has undergone decomposition. but who is the spider? verily herein is a venerable arcanum connoted! like all insects, the spider represents a demon. but why a spider? who is this spider "who taketh hold with her hands, and is in king's palaces? the name of this spider is death. it is the fear of death which first makes the soul aware of its forlorn condition. it would be interesting if tradition had preserved for us miss muffett's subsequent adventures. but we must proceed to consider the interpretation of the following rime: little jack horner sat in a corner, eating a christmas pie. he stuck in his thumb, and pulled out

vel "hickory, dickory, dock" is perhaps the mantra which was used by the adept who constructed this rime, thereby hoping to fix it in the minds of men; so that they might attain to samadhi by the same method. others attribute to it a more profound signifcance-which it is impossible to go into at this moment, for we must turn to- humpty dumpty sat on a wall; humpty dumpty got a great fall; all the king's horses and all the king's men couldn't set up humpty dumpty again. this is so simple as hardly to require explanation. humpty dumpty is of course the egg of spirit, and the wall is the abyss--his "fall" is therefore the descent of spirit into matter; and it is only too painfully familiar to us that all the king's horses and all his men cannot restore us to the height. only the king himself

ALEISTER CROWLEY SEPHER SEPHIROTH

nkincense; whiteness: the sphere of luna hnbl oak; oak-wood nwl) a cup kws) blasphemed pdg standards, military ensigns mylgd determined mmz white storks hdysx pure gold (lit. grefined h) zp 88 redness; sparkling llkx to be hot mmx darkness ksx roaring, seething; burning lxn pure, innocent px snare, danger xp 89 shut up; body pwg silence, whisper hmmd children p+ 90 mem: water mym very silent mmwd king: a title oftiphareth klm basket ls general, universal, collective yllk manna; portion nm 91 1-13. the mystic number of kether as achad; the sum of the letters of the supernal beard if k= 11, etc (see 145) a tree nly) firm, faithful; amen: so be it: a title of kether nm) the ephod dwp) ynd) hwhy interlaced yhnwdh)y archangel of geburah l)mk food, fare lk)m angel k)lm queen (ar )klm manna )nm a

n, veil: the veil between yesod and malkuth nwlyw 103 dust qb) to guard, protect nng loathed l(g food, meat (ch) nwzm oblation hxnm prophets my)bn a calf lg( 104 tzaddi: a fish-hook; trade ydc father of the mob, or of the multitude nwmh b) quarrel, dispute nydm personal [belongings, small private property hlwgs giving up, presenting, remitting xlws out! avaunt! go away! cwx crushed, fine, thin qd king david dwd klm 105 to subvert, ruin, change kph skullcap, yarmulka hpk 106 nun: a fish nwn attained qbd stibium (a type of kohl) kwp line, string, linen thread; norm wq your god mkyhl) 107 an egg hcyb chain; flaming arrow qz the shield (or star) of david (the hexagram) dwd ngm 108 2x2 3x3x3: hence used as the number of beads on a rosary by some sects the ears mynz) the fruit of a deep valley l

(n thine eye( gis h written. see 160& i.r.q. 652) kny( nest nq to darken, dim mm( wing, skirt; winged pnk 151 hyh) spelt in full hh dwy hh pl) hwhy of the gods is one hwhy dx) hwhy myhl) hwhy the fountain [of living waters (jer. 17:13) hwqm a standing upright, stature hmwq jealous )nq 152 the bringing-forth one )ycwmh residence, station bycn 154 elohim of lives (cf. 149) myyx myhl) 155 adonai the king: a divine name of malkuth (cf. 65& 361) klm ynd) the faithful friend nm)n dwd the beard( gcorrect h (s.d. 2:1 et seq )nqd letters of the cherubic signs c n+ w a seed hnq 156 the number of letters in each tablet of enoch: 12 13 babalon: the victorious queen (lit. ggate of the gods h; see liber 418) n(l)b)b the tabernacle of the congregation (lev. 1:1) d(wm lh) a viper h(p) locked [door; shod

ods nyhl) rb white rxc pathetic appeals; commiserations; compassion: a title of tiphareth mymxr 300 gkhabs am pekht h: light in extension hh)pb rw (a spelling of myhl) in full. see beth elohim dissert. ii. cap. i) mm dwy yh dml pl) to form rcy profundities myqm(m uncircumcised lr( separation dwryp the spirit of god (gn. l:2) myhl) xwr cold; quiet rq thin; only; saliva qr 301 my lord, the faithful king: a name of god nm)n klmh ynd) fire) a candlestick hrwnm to call )rq destruction# 302 to cut open, inquire into; dawn rqb hath protected rbq to putrefy bqr 303 did evil; putrefaction#)b and god saw myhl )ryw 304 a species of gold cwrx green #d white rdq teat; demon; idol; violence; ruin d# 305 dazzling white light xc rw) grass; tender herb (gn. 1:11)#d yetzirah: the formative world hrcy a curv

amarisk; ga great tree h (gn. 21:33, trans. ga grove h) l) 332 the fiery light dwqyh rw) a void place ywnp mwqm 333 qabalah of the nine chambers rkb qy) choronzon (as spelt by mathers; cf. 317& see liber 418 10th ayre) nwznwrwx snow; to snow gl# to lie down #lg to be sexually excited; to lie with; royal paramour lg# 334 a still, small voice (i kings 19:12) hqd hmmd lwq 335 day of evil h(r ymy the king above the king of kings myklmh yklm klm ordering, disposition hkr(m 336 an attack; a request, petition hl# 337 sheol: the underworld (lit. gplace of enquiry h, ref. to necromancy) lw# 338 to cast down #lx he hath pardoned, or subjected #wbky a garment; clothing #wbl to send forth xl# 340 gferocious h lion #yl fire-shovel (connotes ghook h )ypwrgm book rps there, then; sign; name m# 341 the su

ALEISTER CROWLEY TAO TEH KING

twrwkb tkm 1096 the world of assiah (matter; referred to malkuth *hy#(h mlw( 1097 the opening of the uterus *mxr r+p 1098 two great lights myldgh tr)mh yn# 1100 six days mymy t# piece *cr dwelling in eternity *d( nkw# the dragon; jackal *nt loins; the upper part *myntm 1101 earth (in particular, the earth of malkuth *cr) astrologer, enchanter, magician *p) 1102 the crop; the maw *nbapthe tao teh king (liber clvii) a new translation by ko yuen (aleister crowley) the equinox (volume iii, no. viii) introduction i bound myself to devote my life to magick at easter 1898, and received my first initiation on november 18 of that year. my friend and climbing companion, oscar eckenstein, gave me my first instructions in learning the control of the mind early in 1901 in mexico city. shri parananda

o-called sacred writings might owe their appearance to our ignorance of the historical and religious circumstances, a knowledge of which would render them intelligible. during my solitary wanderings among the mountainous wastes of yun nan, the spiritual atmosphere of china penetrated my consciousness, thanks to the absence of any intellectual impertinences from the organ of knowledge. the tao teh king revealed its simplicity and sublimity to my soul, little by little, as the conditions of my physical life, no less than of my spiritual, penetrated the 3 sanctuaries of my spirit. the philosophy of lao tze communicated itself to me, in despite of the persistent efforts of my mind to compel it to conform with my preconceived notions of what the text must mean. this process, having thus taken r

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

y done much to create a new language based on english with the assistance of a few technical terms borrowed from asia, and above all by the use of a novel conception of the idea of number and algebraic and arithmetical proceedings, to convey the results of spiritual experience to intelligent students. it is therefore not altogether without confidence that i present this translation of the tao teh king to the public. i hope and believe that careful study of the text, as elucidated by my commentary, will enable serious aspirants to the hidden wisdom to understand with fair accuracy what lao tze taught. it must however be laid to 10 heart that the essence of his system will inevitably elude intellectual apprehension unless it be illuminated from above by actual living experience of the truth

d of whom, they are. to value them for themselves is deny the tao and to be lost in delusion. to despise them is to deny the omnipresence of the tao, and to suffer the illusion of sorrow. to discriminate between them is to set up the accursed dyad, to permit the insanity of intellect, to overwhelm the intuition of truth, and to create civil war in the consciousness. from 1908 to 1918, the tao teh king was my continual study. i constantly recommended it to my friends as the supreme masterpiece of initiated wisdom, and i was as constantly disappointed when they declared that it did not impress them, especially as my preliminary descriptions of the book had aroused their keenest interest. i thus came to see that the fault lay with legge's translation, and i felt myself impelled to undertake t

ALEISTER CROWLEY THE BANNED LECTURE

the more he hath; the more he watereth, the more is he watered himself. 3. the tao of heaven is like an arrow, yet it woundeth not; and the wise man, in all his works, maketh no contention.etra-hoor-khuit network's magickal library the banned lecture gilles de rais to have been delivered before the university poetry society by aleister crowley on the evening of monday, feb.3rd.1930 long ago when king brahmadatta reigned in benares, a gentleman whose christian names were thomas henry- you possible have heard of him- he was no less apersonage than the grandfather of the great aldous huxley- once found himself threatened be a perdicament similar to that in which i stand tonite. he had been asked to lecture a distinguished group of people. what bothered him was this: what assumption was he to

ALEISTER CROWLEY THE HEART OF THE MASTER

he life of the master, and offer my blood to his heart. 0. know naught! all ways are lawful to innocence. pure folly is the key to initiation. silence breaks into rapture. be neither man nor woman, but both in one. be silent, babe in the egg of blue, that thou mayest grow to the heart of the master get any book for free on: www.abika.com 11 bear the lance and graal! wander alone, and sing! in the king's palace his daughter awaits thee. i. the true self is the meaning of the true will: know thyself through thy way! calculate well the formula of thy way! create freely; absorb joyously; divide intently; consolidate completely. work thou, omnipotent, omniscient, omnipresent, in and for eternity. ii. purity is to live only to the highest; and the highest is all: be thou as artemis to pan! read

ALEISTER CROWLEY THE I CHING

" by the master therion (aleister crowley, inputed for the o.t.o. with a revision to the name of hexagram 51 of the brock publishing edition by the very excellent& perfect prince and reverend senior; knight of the red eagle, knight hermetic philosopher- senator steven santiago. completed may 1, 1989. uu the i ching a new translation of the book of changes by the master therion introduction the yi king is mathematical and philosophical in form. its structure is cognate with that of the qabalah; the actual apparatus is simple, and five minutes is sufficient to obtain a fairly detailed answer to any but the most obscure questions. to mega therion the tao 1. tao concentrateth itself upon kether as a point. 2. tao directeth itself within chokmah and becometh the male force. he is called yang, a

self upon kether as a point. 2. tao directeth itself within chokmah and becometh the male force. he is called yang, and is symbolized by a solid line. 3. tao expandeth in binah and becometh the female force. she is called yin, and is symbolized by a broken line. 4. these three: tao, yang and yin, bring forth heaven and earth, and all contained therein. the apparatus 0. tao is the source of the yi king, as of all. 1. thou shalt obtain 6 chinese coins. five shall be of one metal and the sixth of another. one side ye shall call yang, and the other yin (heads and tails. 2. these coins should be kept in a wrapped black cloth, and no other should lay his hand upon them. for they swell with thine aura when used with sincerity and repititon. 3. hast no coins? six sticks will serve. paint one side

face thou east; and make clear thy mind, so that no thoughts shall intrude. 6. call upon what god ye will; filling thyself with pure light, and raising thine mind to a fixed image of the situation into which you inquire. 7. then, gently toss thy sticks or coins toward the east; they wilst fall into a certain pattern which thou wilt arrange into an hexagram- the unit of divination of this book: yi king. the hexagram 8. an hexagram is made up of six lines; each line being yang or yin. the especial stick or coin is called "the moving line" 9. each line of the hexagram is numbered: the line nearest thyself is number one; whilst the farthest away is number six. an example 10. thou hast concentrated upon thy situation, and thine sticks have fallen thus: line 6- yang (a solid line) line 5- yang (

gram 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. 17. next, appeareth a six-line poem. the first line of this poem pertaineth to the line number one in the hexagram. the last line of the poem is for number six (the one farthest from thy-self. 18. the moving line (in this case number two) is the specific line which pertains to thy situation: t

ched, retire, concealment be thy friend! maintain thy place, but claim no glory now. o'ermatched, the study of heaven's law perpend. now with great fortune on thy side contend! victorious, the fruit's bitter in the end. 7 the sze hexagram yoni of moon- sze: armies; all depends upon the sage, his ripe experience, and his wisdom'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 iniqu

ALEISTER CROWLEY THE LAW OF LIBERTY

he embraces of infinite beauty. a little further on he speaks of us "we are not for the poor and the sad; the lords of the earth are our kinsfolk "is a god to live in a dog? no! but the highest are of us. they shall rejoice, our chosen: who sorroweth is not of us "beauty and strength, leaping laughter and delicious languor, force and fire, are of us" later, concerning death, he says "think not, o king, upon that lie: that thou must die: verily thou shalt not die, but live. now let it be understood: if the body of the king dissolve, he shall remain in pure ecstasy for ever" when you know that, what is left but delight? and how are we to live meanwhile "it is a lie, this folly against self- be strong, man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for

ALEISTER CROWLEY THE LOST CONTINENT

es dangerous doctrine that the truth and falsehood of any statement alternated as do day and night according to the status of the hearer of the statement. however, so strong is the tradition concerning the 'angel of venus' that it must at least be considered carefully. the theory appears to have been that if the magicians of venus invited the atlanteans, means would assuredly follow, just as if a king summons a paralysed man to his presence, he will also send officers to convey him. now whether the 'angel of venus' is really an angel in anything like the modern sense of the word, or merely a title of one of the principal magicians of the planet, it is evident that the high house ardentl desired his presence. that this might be manifested by the birth of a child 'without the stain of atla'

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

ess on various subsequent occasions. each 'star' is connected directly with every other star, and the space being without limit (ain soph) the body of nuith, any one star is as much the centre as any other. each man instinctively feels that he is the centre of the cosmos, and philosophers have jeered at his presumption. but it was he that was precisely right. the yokel is no more 'petty' than the king, nor the earth than the sun. each simple elemental self is supreme, very god of very god. ay, in this book is truth almost insufferably splendid, for man has veiled himself too long from his own glory: he fears the abyss, the ageless absolute. but truth shall make him free! it must be understood from the beginning that this book contains the keys of all the knowledge necessary for the operati

person (he is shown in this full form in the tarot trump xv "the devil) now zeus being lord of air, we are reminded that aleph is the letter of air. as air we find the "wandering fool" pure wanton breath, yet creative. wind was supposed of old to impregnate the vulture, which therefore was chosen to symbolize the mother-goddess. he is the wandering knight or prince of fairy tales who marries the king's daughter. this legend is derived from certain customs among exogamic tribes, for which see "the golden bough. thus one europa, semele and others claimed that zeus- air<<zeus obtained air for his kingdom in the partition with hades, who took fire, and poseidon, who took water. shu is the egyptian god of the firmament. there is a great difficulty here, etymologically. zeus is connected with i

ecessary to say here that the` beast appears to be a definite individual; to wit, the man aleister crowley. but the scarlet woman is an officer replaceable as need arises. thus to this present date of writing, anno xvi, sun in sagittarius, there have been several holders of the title. 1. rose edith crowley nee kelly, my wife. put me in touch with aiwas; see equinox 1, 7 "the temple of solomon the king" failed as elsewhere is on record. 2. a doubtful case. mary d'este sturges nee dempsey. put me in touch with abuldiz; hence helped with book 4. failed from personal jealousies. 3. jeanne robert foster nee oliver. bore the "child" to whom this book refers later. failed from respectability. 4. roddie minor. brought me in touch with amalantrah. failed from indifference to the work. 5. a doubtful

he black earth& her lithe body arched for love, and her soft feet not hurting the little flowers: thou knowest! and the sign shall be my ecstasy, the consciousness of the continuity of existence, the omnipresence of my body" the old comment 26. the prophet demanding a sign of his mission, it is promised; a samadhi upon the infinite. this promise was later fulfilled- see "the temple of solomon the king, which proposes to deal with the matter in its due season (p.s. it did so, vide equinox i) the new comment in the mss, the last 5 words of this verse do not occur. the original reading is 'the unfragmentary non-atomic fact of my universality. this phrase was totally beyond the comprehension of the scribe, and he said mentally- with characteristic self-conceit "people will never be able to und

it is a bond and the aim is freedom. i recommend serious study of the word unassuaged which appears not very intelligible. the new comment this verse is best interpreted by defining 'pure will' as the true expression of the nature, the proper or inherent motion of the matter, concerned. it is unnatural to aim at any goal. the student is referred to "liber lxv, cap. ii, v. 24, and to the "tao teh king. this becomes particularly important in high grades. one is not to do yoga, etc, in order to get samadhi, like a schoolboy or a shopkeeper; but for its own sake, like an artist "unassuaged" means "its edge taken off by" or "dulled by. the pure student does not think of the result of the examination. al i,45 "the perfect and the perfect are one perfect and not two; nay, are none" the old comme

ALEISTER CROWLEY THE OTO GNOSTIC MASS

e the lord present among us! all give the hailing sign. the people: so mote it be. iv of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign. a phrase of triumphant music. the priest takes the priestess by her right hand with his left, keeping the lance raised. i, priest and king, take thee, virgin pure without spot; i upraise thee; i lead thee to the east; i set thee upon the summit of the earth. he thrones the priestess upon the altar. the deacon and the children follow, they in rank, behind him. the priestess takes the book of the law, resumes her seat, and holds it open on her breast with her two hands, making a descending triangle with thumbs and forefingers. the

hem and amoun and mentu, heracles, orpheus and odysseus; with vergilius, catullus, martialis, rabelais, swinburne, and many an holy bard; apollonius tyanaeus, simon magus, manes, pythagoras, basilides, valentinus, bardesanes and hippolytus, that transmitted the light of the gnosis to us their successors and their heirs; with merlin, arthur, kamuret, parzival, and many another, prophet, priest and king, that bore the lance and cup, the sword and disk, against the heathen; and these also, carolus magnus and his paladins, with william of schyren, frederick of hohenstaufen, roger bacon, jacobus burgundus molensis the martyr, christian rosencreutz, ulrich von hutten, paracelsus, michael maier, roderic borgia pope alexander the sixth, jacob boehme, francis bacon lord verulam, andrea, robertus de

ALEISTER CROWLEY THE QABALAH

pronunciation is hotly disputed. i suggest either studying it yourself or taking consonants as in english and``ah' for a``eh' for e``ee' for i, and``oo' for u. for a critical analysis of this text that includes modern transliterations, see the holy books of thelema (york beach, me: weiser, 198 a 30 the animal soul cpn 10 xx 300 sh c 31 xxi 400 th t 32 t 32 bis c 31 bis 5 the temple of solomon the king (continued) great as were frater p. s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in lifetime, satisfied as himself was in a sense with his own progress, it was not yet by these paths that he was destined to reach the sublime threshold of the mystic temple. for though it is written, t

10. now how should frater p. or another test the truth of any message purporting to come from the most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god-forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca1 pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king s daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. as as we have seen in our chapter on yoga,2 this mind is a very aspen; and as we may see in the last chapter of captain fuller s star in the west, this mind is a very cockpit of contradiction. what then is the standard of truth? what tests shall we apply to revelation, when o

years, must i not much more doubt my spiritual vision, my vision just open like a babe s, my vision untested by comparison and uncriticized by reason? 1 an archaic norweigian term, loosely shining ghost. crowley borrowed it from a bulwer-lytton novel (zanoni or a strange story, i cannot remember which) and used it to denote the astral body t.s. 2 the previous installment of temple of solomon the king, in equinox i (4) t.s. liber lviii 6 fortunately, there is one science that can aid us, a science that, properly understood by the initiated mind, is as absolute as mathematics, more self-supporting than philosophy, a science of the spirit itself, whose teacher is god, whose method is simple as the divine light, and subtle as the divine fire, whose results are limpid as the divine water, all

yetzirah) were influenced by pythagorean number mysticism t.s. liber lviii 11 now, we find that before the deity conformed himself thus i.e, as male and female that the worlds of the universe could not subsist, or, in the words of genesis (i, 2) the earth was formless and void. these prior worlds are considered to be symbolized by the kings that reigned in the land of edom, before there reigned a king over the children of israel ,13 and they are therefore spoken of in the qabalah as the edomite kings. this will be found fully explained in various parts of this work. we now come to the consideration of the first sephira, or the number one, the monad of pythagoras. in this number are the other nine hidden. it is indivisible, it is also incapable of multiplication; divide 1 by itself and it s

es called together with the fourth, fifth, seventh, eighth, and ninth sephiroth, is spoken of as ypna ryuz, zauir anpin, the lesser contenance, or microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaot

ALEISTER CROWLEY THE SWORD OF SONG

d the grotesque and hideous features of a messaline. clearly so, since but for this concealment even our shakespearian scholars would have discovered so patent a fact. in some plays, too, of course, the poet deals with less dangerous topics. these are truly conventional, no doubt; we may pass them by; they are foreign to our purpose; but we will take that stupendous example of literary subterfuge king lear. let my digress to the history of my own conversion. syllogistically, all great men (e.g. shaw) are agnostics and subverters of morals. shakespeare was a great man. therefore shakespeare was an agnostic and a subverter of morals. priori this is then certain. but who killed roussea? i, said huxley (like robinson cruesoe, with arguments true, so i killed rousseau! beware of priori! let us

son cruesoe, with arguments true, so i killed rousseau! beware of priori! let us find our facts, guided in the search by priori methods, no doubt; but the result will this time justify us. where would a man naturally hide his greatest treasure? in his most perfect treasure-house. where shall we look for the truest thought of a great poet? in his greatest poem. what is shakespeare s greatest play? king lear. in king lear, then, we may expect the final statement of the poet s mind. the passage that first put me on the track of the amazing discovery for which the world has to thank me is to be found in act i. sc. ii. ll. 132-149: this is the excellent foppery of the world, that, when we are sick in fortune, often the surfeit of our own behaviour, we make guilty notes to ascension day and pent

star-gazers; if not, he was a credulous fool; not the one man of his time, not a debauched genius (for sir r. burton in this phrase has in a sense anticipated my discovery) but a mere elizabethan. this the greatest poet of all time? then we must believe that gloucester was right, and that eclipses caused the fall of lear! observe that before this shakespeare has had a sly dig or two at magic. in king john, my lord, they say five moons were seen to-night but there is no eyewitness. so in macbeth. in a host of spiritual suggestion there is always the rational sober explanation alongside to discredit the folly of the supernatural. shakespeare is like his own touchstone; he uses his folly as a stalking-horse, and under the presentation of that he shoots his wit. here, however, the mask is thr

is own best qualities? note, too, the simple honesty of the divine sisters! others, more subtle, would have suspected a trap, arguing that such idiocy as lear s could not be genuine cordelia, the madame humbert of the play, does so; her over-cleverness leaves her stranded: yet by a certain sliminess of dissimulation, the oiliness of frankness, the pride that apes humility, she does catch the best king going. yet it avails her little. she is hanged like the foul vivien she is* cordelia s farewell to her sistes shows up the characters of the three in strong relif. cordelia without a scrap of evidence to go on accuses her sisters of hypocrisy and cruelty (this could not have previously existed, or lear would not have been deceived) regan gravely rebukes her; recommends, as it were, a course o

a dismissed girl to lecture her more favourite sister on the very point for which she herself was at that moment being punished. it is the spite of baffled dissimulation against triumphant honesty. goneril adds a word of positive advice. you, she says in effect, who prate of duty thus, see you show it unto him unto who you owe it. that this advice is wasted is clear from act v. sc. iii, where the king of france takes the first trivial opportunity* to be free of the vile creature he had so foolishly married. cordelia goes, and the sisters talk together. theirs is the language of quiet sorrow for an old man s failing mind; yet a most righteous determination not to allow the happiness of the english people to depend upon his whims. bad women would have rejoiced in the banishment of kent, whom

ALEISTER CROWLEY EQ I 1

erfume gently stealing, masterful and sweet and strong, cleanse the world with light of healing in the ancient house of wrong! free a million million mortals on the wheel of being tossed! open wide the mystic portals, and be altogether lomo. neuburg 95 at the fork of the roads 101 the magician 109 the soldier and the hunchback! and? by aleister crowley 113 the hermit 137 the temple of solomon the king (book i) 141 the herb dangerous (part i) a pharmaceutical study. by e. whineray, m.p.s. 233 "special supplement" john st. john- the record of the magical retirement of g. h. 17 frater o. m. i l l u s t r a t i o n s the silent watcher facing page 6 the four positions: the ibis, the god, the thunderbolt, the dragon" 29 the regimen of the seven" 89 blind force (supplement" 2 illustrations are n

nanda "the shiva sanhita" 32 "the aphorisms of patanjali "the sword of song "the book of the dead "rituel et dogme de la haute magie "the book of the sacred magic of abramelin the mage "the goetia "the hathayoga pradipika" erdmann's "history of philosophy "the spiritual guide of molinos "the star in the west (captain fuller "the dhammapada [s.b.e. series, oxford university press "the questions of king milinda [s.b.e. series "777. vel prolegomena &c "varieties of religious experience (james "kabbala denudata "knox om pax" 3. careful study of these books will enable the pupil to speak in the language of his master and facilitate communication with him. 4. the pupil should endeavour to discover the fundamental harmony of these very varied works; for this purpose he will find it best to study

to the tryst in his gown of amethyst. earlier yet his soul had come to the hill of martyrdom, 37 where the charred and crook d stake like a black envenomed snake by the hangman's hands is thrust through the wet and writhing dust, never black and never dried heart's blood of a suicide. he had plucked the hazel rod from the rude and goatish god, even as the curved moon's waning ray stolen from the king of day. he had learnt the elvish sign; given the token of the nine: once to rave, and once to revel, once to bow before the devil, once to swing the thurible, once to kiss the goat of hell, once to dance the aspen spring, once to croak, and once to sing, once to oil the savoury thighs of the witch with sea-green eyes with the unguents magical. oh the honey and the gall of that black enchanter

y. it was told to me piecemeal and inconsequently, as a friend talks to a friend in growing intimacy; and, if i now let mr. penry tell his tale in regular sequence and at one stretch, it is mainly in order to spare the reader the tedium of interrupted narration and needless repetitions "my father was an optician" mr. penry began "and a maker of spectacles in chelsea. we lived over the shop in the king's road, and my childhood was happy enough, but not in any way peculiar. like other healthy children, i liked play much better than lessons; but my school-days were too uneventful, too empty of love to be happy. my mother died when i was too young to know or regret her, and my father was kind, in spite of his precise, puritanical ways. i was the only boy, which perhaps made him kinder to me, a

e is red and the tongue extends in red as well. there are black accents about the edges of the mane and below the chin. at the lower left, framed by the serpent to left and below, is an assyrian winged bull, flank view and facing right. the fore quarters stand on a silver sphere, while the hind quarters stand on a gold cube in parallel projection with the full face to the lower left. the assyrian king's head is crowned and bearded as usual and colored in orange and and gold over yellow. there are two silver horns issuing from the back of the head and angling upward just above and past the temples- the horns are bull-like otherwise, and are only slightly curved. the wings form a bundle, more tucked under the back of the hair like a newspaper under an elbow than naturally rooted. these wings

ALEISTER CROWLEY EQ I 5

stamps are enclosed" for the purpose" the equinox the official organ of the a. a. the review of scientific illuminism an. vii vol. i. no. v. sun in aries march mcmxi o.s "the method of science--the aim of religion" contents page editorial 1 liber hhh 5 the blind prophet. by aleister crowley 15 the training of the mind. by ananda metteya 28 the sabbath. by ethel ramsay 60 the temple of solomon the king 65 a nocturne. by victor b. neuburg 121 the vixen. by francis bendick 125 the pilgrim. by aleister crowley 130 my crapulous contemporaries, no. iv- wisdom while you waite. by aleister crowley 133 x-rays on ex-probationers. by perdurabo 142 the vampire. by ethel archer 143 the big stick 144 correspondence 158 "special supplement" liber ccccxviii (xxx aerum) 1 stop press reviews 177 editorial t

rdly, by advertising with us, or inducing others to do so* after the 21st of april 1911, copies of no. ii. of the equinox, of which only a few remain, will be sold at ten shillings, instead of five as hitherto. i should like 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 publis

ion, saviour when the soul is spent! 63 come! hurry through the night, a trail of tortured flight! eagle and pelican become mere maid and man till the next sabbath- days each 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:

l hb:shin hb:peh hb:nun 10 xxi 400 th hb:taw 32 400 hb:taw 32bis 300 hb:shin 31bis_ weh note: in the above, col xviii. head has been corrected and col. xvii, item 2 has been corrected- all typo's in original. note additionally that col. xviii, item 1 "the self" is not the separate self, but the universal self, not distinct in traditional qabalah from the single divinity. the temple of solomon the king (continued) great as were frater p.'s accomplishments in the ancient sciences of the east, swiftly and securely as he had passed in a bare year the arduous road which so many fail to traverse in a lifetime, satisfied as himself was_ in a sense_ with his own progress, it was yet not by these paths that he was destined to reach the sublime threshold of the mystic temple. for thought it is writt

10. now how should frater p. or another test the truth of any message purporting to come from the most high? on the astral plane, its phantoms are easily governed by the pentagram, the elemental weapons, the robes, the god- forms, and such childish toys. we set phantoms to chase phantoms. we make our scin-laeca pure and hard and glittering, all glorious within, like the veritable daughter of the king; yet she is but the king's daughter, the nephesch adorned: she is not the king himself, the holy ruach or mind of man. and as we have seen in our chapter on yoga, this mind is a very aspen; and as we may see in the last chapter of captain fuller's "star in the west" this mind is a very cockpit of contradiction. what then is the standard of truth? what tests shall we apply to revelation, when

ALEISTER CROWLEY EQ I 5

make whirlpools in the air; be comforted, therefore, for though i be black, in the roof of my mouth is the sign of the beetle. bent are the backs of my brethren, yet shall they gore the lion with their horns. have i not the wings of the eagle, and the face of the man? and now he is turned into one of those winged assyrian bull-men. and he sayeth: the spade of the husbandman is the sceptre of the king. all the heavens beneath me, they serve me. they are my fields and my gardens and my orchards and my pastures. 29 glory be unto thee, who didst set thy feet in the north; whose forehead is pierced with the sharp points of the diamonds in thy crown; whose heart is pierced with the spear of thine own fecundity. thou art an egg of blackness, and a worm of poison. but thou hast formulated thy fat

ign of the rending of the veil, and tears down the vision. and behold! whirling columns of fiery light, seventy-two. upon them is supported a mountain of pure crystal. the mountain is a cone, the angle of the apex being sixty degrees. and within the crystal is a pyramid of ruby, like unto the great pyramid of gizeh. i am entered in by the little door thereof, and i am come into the chamber of the king, which is fashioned like unto the vault of the adepts, or rather it is fitting to say that the vault of the adepts is a vile imitation of it. for there are four sides to the chamber, which with the roof and the floor and the chamber itself makes seven. so also is the pastos seven, 52 for that which is within is like unto that which is without. and there is no furniture, and there are no symbo

angels in many-coloured robes, rose and spring-green, and sky-blue, and pale gold, and silver, and lilac, solemnly chanting without words. it is music wonderful beyond all that can be thought. and now we go out of the chamber; on the right is a pylon, and the right figure is isis, and the left figure 53 nephthys, and they are folding their wings over, and supporting ra. i wanted to go back to the king's chamber. the angel pushed me away, saying "thou shalt see these visions from afar off, but thou shalt not partake of them save in the manner prescribed. for if thou change so much as the style of a letter, the holy word is blasphemed" and this is the manner prescribed: let there be a room furnished as for the ritual of passing through the tuat. and let the aspirant be clad in the robes of

salvation of the world, that always i am deceived by some god, and that my child is the guardian of the labyrinth that hath two-and-seventy paths. now she is gone. and now there are angels, walking up and down in the stone. they are the angels of the holy sevenfold table. it seems that they are waiting for the angel of the aethyr to come forth. now at last he appears in the gloom. he is a mighty king, with crown and orb and sceptre, and his robes are of purple and gold. and he casts down the orb and sceptre to the earth, and he tears off his crown, and throws it on the ground, and tramples it. and he tears out his hair, that is of ruddy gold tinged with silver, and he plucks at his beard, and cries with a terrible voice: woe unto me that am cast down from my place by the might of the new

is right hand is a flaming wand, and in his left a book. yet is he silent; and that which is understood between him and me shall not be revealed in this place. and the mystery shall be revealed to whosoever shall say, with ecstasy of worship in his heart, with a clear mind, and a passionate body: it is the voice of a god, and not of a man. and now all that glory hath withdrawn itself; and the old king lies prostate, abject. and the virgin that rode upon the bull cometh forth, led by all those angels of the holy sevenfold table, and they are dancing round her with garlands and sheaves of flowers, loose robes and hair dancing in the wind. and she smiles upon me 64 with infinite brilliance, so that the whole aethyr flushes warm, and she says with a subtle sub-meaning, pointing downwards: by t

ALEISTER CROWLEY EQUINOX EQ I 1 2

depths of the water; their lips do not meet his. nor o my soul! is he anywhere to be found in thy secret caverns, unluminous, formless, and void, where i wander seeking him or seeking rest from that search! o my soul! lift thyself up; play the man, be strong; harden thyself against thy bitter fate; for at the end thou shalt find him; and ye shall enter in together into the secret palace of the king; even unto the garden of lilies; and ye shall be one for evermore. so mote it be! 27 yet now ah now! i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form

es, and the life of nature whose name is sorrow, and the word that quickeneth these, and his own self and when he hath recognised these four in their true nature he passes to the altar once more and as the apex of a descending triangle is admitted to the lordship of the double kingdom. thus is he a member of the visible triad that is crossed with the invisible behold the hexagram of solomon the king! all this the hiereus seals with a knock and at the hegemon's new summons he to his surprise finds himself as the hanged man of the tarot. each point of the figure thus formed they crown with light, until he glitters with the flame of the spirit. 38 thus and not otherwise is he made a partaker of the mysteries, and the lightning flash strikes him. the lord hath descended from heaven with a

t i am rather difficult to wake again. however, let me be vigilant now. 8.45. i have dressed and from 8.35-8.45 performed the ritual of the bornless one. though i performed it none too well (failing,"e.g. to make use of the geometric progression on the mahalingam formula in the ieou section [we cannot understand this passage. it presumably refers to the "preliminary invocation" in the "goetia" of king solomon, published s.p.r.t. boleskine foyers, n.b. 1904. ed] and not troubling even to formulate carefully the elemental hosts, or to marshal them about the circle) i yet, by the favour of iao, obtained a really good effect, losing all sense of personality and being exalted in the pillar. peace and ecstasy enfolded me. it is well. 8.50 but as i was ill last night, and as the morning has broke

spring. i am still one-pointed, at least in the lower sense that i have no desire or ambition but this of accomplishing the great work. barren is this soul of mine, in these 3 1/2 years of drought (the 3 1/2 coils of the kundalini are implied by this) and this ek grata is the little cloud like a hand (yod, the lingam of great shiva) and, though i catch up my robe and run before the chariot of the king into jezreel, it may be 91 that before i reach those gates the whole sky may be one black flame of thundercloud, and the violet swords of the lightning may split asunder its heavy womb, and the rain, laughing like a young child, may dance upon the desert! 12.58. the light beginneth to dawn upon the path, so that i see a little better where i stand. this whole journey seems under some other fo

y the body of god, swear thou that death would come welcome, welcome, welcome! 114 and to thee, and from thee, o thou great god destiny, there is no appeal. thou turnest not one hair's breadth from thy path appointed. that which "john st. john""means"(else is it a blank name) is that which he must be and what is that? the issue is with thee cannot one wait with fortitude, whether it be for the king's banqueting-house or for the headsman and the block? 9.45. breakfast croissant, sandwich, 2 coffees. concentrating "off" the work as well as possible. 10.10. arrived at brenner's studio. the rest has produced one luminous idea: why not end it all with destruction? say a great ritual of geburah, curses, curses, curses! john st. john ought not to have forgotten how to curse. in his early days

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the miry slough wherein the foes of set are caught. come, let us pluck the golden bough from the brave tree of life and thought! who heareth naught, he heedeth naught. come, we are safely housed and shrined where subtler images are wrought than boast the treasuries of mind! 201 ii the secret of the house of set. as a poor pilgrim clambering toils on the slopes, so i to get halidom for my lord the king. faintly and feebly murmuring i uttered the mysterious runes, and bade my body's sleekness sing silky, satanic, subtle tunes. was he not holy? milk of moons were not so pallid as his cheek, and roses of a million junes his mouth left livid. so i seek in all god's seas a tiny creek wherein to moor my shallop. nay! he is a mountain, chill with bleak stark winds of innocence astray! the fearful

d sober. i solemnly sacrifice this first-fruit flower of wine for a vehicle of thy vice as i am thine to be mine. for five in the year gone by i pray thee give to me one; a love stronger than i, a moon to swallow the sun! 215 may he be like a lily-white goat crisp as a thicket of thorns, with a collar of gold for his throat, a scarlet bow for his horns! elaine carr (216) the temple of solomon the king book ii the scaffolding of the temple of solomon the king and the ten mighty supports which are set between the pillars of death and life. that which is below is like that which is above, and that which is above is like that which is below, for the performance of the miracles of the one substance "hermes" illustration on this page. in the background is an inverted solid black pentagram. super

ributed to the planets";9 and the "kerux "the sixteen figures of geomancy."10 the "hierophant" congratulates the newly initiated theoricus, and confers upon him the title of poraios (or poraia) de rejectis, which hath the signification "brought from among the rejected ones" and gives unto him the symbol of ruach, which is the hebrew for air. the closing then takes place "let us adore the lord and king of air" says the "hierophant" the prayer of the sylphs follows; and in the name of shaddai el chai the temple is closed in the 2= 9 grade of theoricus. the following month, february, p. passed through the next grade, that of 3= 8. ritual of the 3= 8 grade of practicus 7 "see" diagram of the paths and grades. 8 "see 777" cols. cxii, cxiii, p. 23. 9 "see 777" col. xlix, p. 15. 10 "see 777" col

ual of the 3= 8 grade of practicus 7 "see" diagram of the paths and grades. 8 "see 777" cols. cxii, cxiii, p. 23. 9 "see 777" col. xlix, p. 15. 10 "see 777" col. xlix, p. 15 and note p. 41. this grade is particularly attributed to the element of water, and especially refers to the planet mercury and to the thirty-first and thirtieth paths of hb:shin and hb:resh. it opens with the adoration to the king of the waters, which is followed by the advancement. the theoricus first gives the necessary signs, and then, as before, solemnly pledges himself to secrecy, after which he is conducted to the east and placed between the mystic pillars. the "hierophant" then says to him "before you are the portals of the thirty-first, thirty-second and twenty-ninth paths. of these, as you already know, the ce

gnition thereof, i confer upon you the mystic title of 'pharos illuminans' which signifies- the illuminating tower of light, and i give you the symbol of hb:shin hb:aleph (ash, which is the hebrew name for fire. having passed through this grade, the newly made philosophus earns the title of honoured frater and is eligible for the post of hiereus. the closing then takes place, the adoration of the king of fire is made, and the prayer of the salamanders is rehearsed, and in the name of tetragrammaton tzebaoth the temple is closed in the grade of 4= 7. in the space of seven months from a mere student in the mysteries, p. had risen to the grade of philosophus in the order of the golden dawn. a light had indeed been 283 winnowed from the husks of darkness, and now as an eye of silver it glided

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om using any abusive language, which, in fact, they could not understand. well aware that i was fated to conceal my thoughts for a very long while, i allowed them to advance and attend upon me. in that way began my new life as master of a harem. at first the negroes treated me with a certain reserve, even with hostility; but they soon changed, seeing me so tame and amiable. as the story goes, the king of france and forty thousand men they drew their swords and put them back again. but i now perceive that my narrative will appear almost incoherent if i do not at this point of the history pass over a few incidents and the daily toil of civilising, in order to state immediately the chief facts. the negroes after a while submitted to me; my two wives are most attentive, and wait upon me with a

ridiculous monster! let us cover up these bones neatly and tidily and bury them yet deeper in their tumulus of oblivion. bones? jelly! a. quiller, jr. 397 stop press equinox, london greening company publishes sam by norman roe sixpence paper 3/6 buckram admirable study charming types humanity warn readers not miss crowley. a. colin lunn "cigar importer and cigarette merchant" 3 bridge street, 19 king's parade& 31 trinity street, cambridge. sole agent for loewe& co.'s celebrated straight grain briar pipes. yenidyeh cigarettes no 1 a "a connoisseur's cigarette" these are manufactured from the finest selected growths of 1908 crop, and are of exceptional quality. they can be inhaled without causing any irritation of the throat. sole manufacturer: a. colin lunn, cambridge "the bulk of the type

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x o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co.ltd. contents page editorial 1 liber o 11 the herb dangerous (part ii) the psychology of hashish. by oliver haddo 31 reviews 90, 104, 385 the garden of janus. by aleister crowley 91 the dream circean. by marital nay 105 the lost shepherd. by victor b. neuburg 131 a handbook of geomancy 137 the organ in king's chapel, cambridge, by g. h. s. pinsent 162 a note on genesis 163 the five adorations. by dost achiha khan 186 illusion d'amoureux. by francis bendick 187 the opium-smoker 191 postcards to probationers. by aleister crowley 196 the wild ass. by alys cusack 201 the sphinx at gizeh. by lord dunsany 205 the priestess of panormita. by elaine carr 209 the temple of solomon the king (book ii) 217 a

xviii, xix, xxxiv, xxxv, xxxviii, 14 xxxix, xl, xli, xlii, xlv, liv, lv, lix, lx, lxi, lxiii, lxx, lxxv, lxxvii, lxviii, lxxix, lxxx, lxxxi, lxxxiii, xcvii, xcviii, xcix, c, ci, cxvii, cxviii, cxxxvii, cxxxviii, cxxxix, clxxv, clxxvi, clxxvii, clxxxii. when these are committed to memory, he will begin to understand the nature of these correspondences("see" illustrations "the temple of solomon the king" in this number. cross references are given) 2. if we take an example, the use of the table will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv, line 12, you will find "knowledge of sciences" by now looking up line 12 in the other columns, you will find that the planet corresponding is mercury, its number eight, its lineal figures the oct

the father whirled forth in re-echoing roar, comprehending by invincible will ideas omniform; which flying forth from that one fountain issued; for from the father alike was the will and the end (by which are they connected with the father according to alternating life, though varying vehicles. but they were divided asunder, being by intellectual fire distributed into other intellectuals. for the king of all previously placed before the polymorphous world a type, intellectual, incorruptible, the imprint of whose form is sent forth through the world, by which the universe shone forth decked with ideas all-various, of which the foundation is one, one and alone. from this the others rush forth distributed and separated through the various bodies of the universe, and are borne in swarms throug

of all time is inspired by them; and, by the lord harry! we know nothing about them. nothing but what vague and troubled reflections the minds 87 of the mystics themselves, untrained in accuracy of observation, bring back from the fountains of light; nothing but what quacks exploit, and dotards drivel of. think of what we claim! that concentration and its results can open the closed palace of the king, and answer the riddle of the sphinx. all science only brings us up to a blind wall, the wall of philosophy; here is your great ram to batter a breach and let in the forlorn hope of the children of the curse to storm the heights of heaven. one single trained observer with five years' work, less money than would build a bakehouse, and no more help than his dozen of volunteer students could giv

saint, into the wood, my mind. the moon was staggered by the trees; with fierce constraint hardly one ray pierced to the ragged earth about their roots that lay. viii i wandered, crying on my lord. i wandered eagerly seeking everywhere. the stories of life that on my lips he squandered grew into shrill cries of despair, until the dryads frightened and dumfoundered fled into space- like to a demon-king's was grown my maiden face! xi at last i came unto the well, my soul. in that still glass, i saw no sign 95 of him, and yet- what visions there uproll to cloud that mirror-soul of mine? above my head there screams a flying scroll whose word burnt through my being as when stars drop in black disastrous dew. x for in that scroll was written how the globe of space became; of how the light broke

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l-binding milk is the magical water of thy purification. 182 and the fire which flames over all [assistant lights hell-broth] is the utter power of our sacred rites! come forth! come forth! come forth unto us, spirit of mercury, o taphthartharath. i bind and conjure thee by him that sitteth for ever on the throne of thy planet, the knower, the master, the all-dominating by wisdom, thoth the great king, lord of the upper and the lower crowns! i bind and conjure thee by the great name iahdonhi whose power is set flaming above thy palaces, and ruleth over thee in the midst of thy gloomy habitations. and by the powers of the mighty letter beth: which is the house of our god, and the crown of our understanding and knowledge. and by the great magic word stibettchephmefshiss which calleth thee fr

t white throne of the godhead; and that, in so doing "his" being may become more glorified and enlightened, more capable of receiving the influx of that divine spirit which dwells in the heart of man and god [s.s.d.d. now formulates the desires as follows] o thou great potent spirit taphthartharath, i do command and very potently conjure thee by the majesty of thoth, the great god, lord of amena, king and lord eternal of the magic of light: that thou teach unto us continually the mysteries of the art of magic, declaring unto us now in what best manner may each of us progress towards the accomplishment of the great work. teach us the mysteries of all the hidden arts and sciences which are under the dominion of mercury, and finally swear thou by the great magic sigil 189 that i hold in my ha

the pillars, and standing thus concentrate upon the highest divinity; and there standing in the sign of the enterer, say] o glory of the godhead unspeakable! eternal master! ancient of days! thee, thee, i invoke in my need! dark is all the world; without, within; there is light alone in thee! rend asunder, lord of the universe, tear aside the veil of the sanctuary: let mine eyes behold my god, my king! as it is written: the lightning lighteneth in the east and flameth even unto the west: even so shall be the coming of the son of man! 203 [and now shalt thou see a light slow formulating into the shape of a mighty angel, and thou shalt withdraw thyself from this sight and again say] i saw water coming from the left side of the temple: and all unto whom that water came were made whole, and cr

ning ones in heaven. i stand between the mighty pillars of that gate: at my right hand the pillar of fire, and at my left the pillar of cloud: open unto me o gate of the god with the motionless heart: i am come forth by the t'eser gate: i advance over the paths that i know, i know: and my face is set towards the land of the maat [again formulating the augoeides] come forth, come forth, my god, my king: come unto me, thou that art crowned with starlight: thou that shinest amongst the lords of truth: whose place is in the abode of the spirits of heaven [when thou shalt again see the glorious one thou shalt salute with enterer; pass between the pillars and circumambulate thrice: reverently saluting the east betimes. now halt by the light, facing it, and exalt thy mind unto its glory, imagine

ay thee to let there be a link of bondage between us: that i may ever seek, and seeking, obtain help and counsel from thee who art my very selfhood. and before thee i do promise and swear; that by the aid of him that sitteth upon the holy throne, i will so purify my heart and mind that i may one day become truly united unto thee, who art in truth my higher genius, my master, my guide, my lord and king! the result of these magical experiments was twofold. first, by degrees p. was accumulating against himself a power of evil which was only awaiting a favourable moment to turn and destroy him.21 this is the natural effect of all that class of magic which consists in making a circle, and thus setting the within against the without, and formulating duality, the eternal curse. any idea in the mi

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roses of desire. the golden-shafted sunlight beats down upon the sward; the pillared serpent's one light is a flame of red desire; o snake from out the mire, i slay thee with the sword, the strong sword of the sunlight, the sword of my desire! the still strong bird of sorrow keens through the golden blue, and many a bitter morrow is borne upon his wings; 281 the glory that he brings he brings, o king, to you, the wonder-song of sorrow in the flapping of his wings. the flaming day grows olden as the youth of glory wanes; and the sun-bird grows more golden and narrower his wings; he swirls around in rings; he bears the bloody stains of all the sorrows olden upon his bright gold wings. and scarlet-rimmed and splendid, the wide blue vault is spanned with golden rays wide-bended from the green

ust 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 was profoundly interested in the final book "the king's dole" no mystic who is familiar only with christian symbolism can afford to neglect this ritual. vale, frater! a. c. the cleansing of a city. greening and co. 1"s" net "wherefore i say unto thee, her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven,the same loveth little" jesus christ "but this german woman, pretending to defend the cause of virtue, and

e city of god, and knows that as there is no smoke without fire, so is there no speech without thought. whenever a poet writes of something that he does not know, he makes a 323 botch of it; whenever a poet gives detail, and gives it right, he has probably observed it directly. there is nothing in "hamlet" which need make us think that shakespeare was ever in denmark; but from the description in "king lear" it is likely that he knew dover. in the hands of an acute critic this method is perfectly reliable; and mr. harris's familiarity with the text, his power of concentration and his sense of proportion, have made it possible for him to see shakespeare steadily and see him whole. we are perfectly convinced of the truth of the main theory which frank harris presents, the enslaving of his gen

partly described and partly approximated "fig. 1. the triangle of the universe "three veils of the negative_ not yellow; not red; not blue: but therefore symbolised by the 'flashing' colours of these three; purple (11; emerald (12) and orange (13. within their triangle of yonis is the lingam touching and filling it. positive, as they are negative; in the queen scale of colour, as they are in the king scale. ten are the emanations of unity, the parts of that lingam, in kether, taro= 78= 6 x 13, the influence of that unity in the macrocosm (hexagram. the centre of the whole figure is tiphereth, where is a golden sun of six rays. note the reflection of the yonis to the triad about malkuth. also note that the triangle of yonis is hidden, even as their links are secret. from malkuth depends th

ent gilt. printed at the ballantyne press. 12s. net. limited edition of 250 copies, signed and numbered. part i. shadows of sacraments; part ii. the hidden sacrament of the holy graal. part iii. the poor brother's mass book: containing a method of assisting at the holy sacrifice for children who are not of this world. there is also implied a certain assistance to servers. part iv. the book of the king's dole, and chantry for plain song: a greater initiation "through all one comes in touch with a fine spirit, alive to the glory of the world and all that charms the heart and sense of man, yet seeing past these with something of the soul of galahad. rich in memorable verse and significant thought, so closely wedded to emotion that each seems either_ glasgow herald. a book of mystery and visio

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h mcmx o.s "the method of science--the aim of religion" london simpkin, marshall, hamilton, kent& co. ltd. contents page editorial 1 liber xiii 3 aha! by aleister crowley 9 the herb dangerous (part iii) the poem of hashish. by charles baudelaire (translated by aleister crowley) 55 an origin. by victor b. neuburg 115 the soul-hunter 119 madeleine. by arthur f. grimble 129 the temple of solomon the king (book ii "continued) 133 the coming of apollo. by victor b. neuburg 281 the brighton mystery. by george raffalovich 287 reviews 113, 285, 304 the shadowy dill-waters. by a. quiller, jr. 327 "special supplement" liber dcccclxiii_ the treasure-house of images illustrations the slopes of abiegnus "facing page" 4 the student" 10 the complete symbol of the rose and cross" 210 the elemental tablets

advisable to make appointments by letter or telephone. 2 liber xiii vel graduum montis abiegni a syllabus of the steps upon the path a. a. publication in class d. issued by order: d.d.s. 7= 4 praemonstrator o.s.v. 6= 5 imperator n.s.f. 5= 6 cancellarius 51. let not the failure and the pain turn aside the worshippers. the foundations of the pyramid were hewn in the living rock ere sunset; did the king weep at dawn that the crown of the pyramid was yet unquarried in the distant land? 52. there was also a humming-bird that spake unto the horned cerastes, and prayed him for poison. and the great snake of khem the holy one, the royal uraeus serpent, answered him and said: 53. i sailed over the sky of nu in the car called millions-of-years, and i saw not any creature upon seb that was equal to

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

the final destruction of the ego. the master confesses that he has lured the disciple by the promise of joy, as the only thing comprehensible by him, although pain and joy are transcended even in early visions. ananda (bliss_ and its opposite_ mark the first steps of the path. ultimately all things are transcended; and even so, this attainment of peace is but as a scaffolding to the palace of the king. the sheaths of the soul. the abandonment of all is necessary; the adept recalls his own tortures, as all that he loved was torn away. the ordeal of the veil of the abyss; the unbinding of the fabric of mind, and its ruin. the distinction between philosophical credence and interior certitude. sammasati_ the trance wherein the adept perceives his causal connection with the universe; past, pres

ll steadier glows; and the fierce lust, that linked the soul to its god, attains a chaste control. intimate, an atomic bliss, is the last phrasing of that kiss. not ecstasy, but peace, pure peace! invisible the dew sublimes from the great mother, subtly climbs and loves the leaves! yea, in the end, 32 vision all vision must transcend. these glories are mere scaffolding to the closed palace of the king. olympas. yet, saidst thou, ere the new flower shoots the soul is torn up by the roots. marsyas. now come we to the intimate things known to how few! man's being clings first to the outer. free from these the inner sheathings, and he sees those sheathings as external. strip one after one each lovely lip from the full rose-but! ever new leaps the next petal to the view. what binds them by desi

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firmament of our meditation, sparkle and are gone; but ever coming as a distraction to hamper and harass our onward march. once the mind has conquered these, a fresh difficulty arises, the danger of not being strong enough to overcome the occult powers which, though the reward of our toils, are liable, like the queen in her bedchamber, to seduce the conqueror in spite of his having conquered the king her husband, and secretly slay him as he sleeps in her arms. these are the powers known in the west as the miraculous powers, in the east as siddhis. the mind is now a blank, the senses have been subdued, the subconscious thoughts slain; it stretches before us like some unspotted canvas upon which we may write or paint whatever we will. we can produce entrancing sounds at will, beautiful sigh

out waist high. the interpreter mother of light, and the gods! mother of music, awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his

s! mrs. ossory. why, why, what do you mean? oh, dear professor, how sweet of you! or are you joking? somehow 230 one never knows whether you are serious or not! but you wouldn't make fun of my embarrassments- society is so serious, isn't it? but, oh do! do tell me what they say! carr. well, mrs. ossory- you know our mysterious friend? mrs. ossory. mr. todd? carr. yes. well, they say that- he is a king in his own country. mrs. ossory. and i've always disliked and distrusted him so! but perhaps that was just the natural awe that i suppose one must always feel, even when one doesn't know, you know. i wonder, now, if we could get him to a little dinner. one could always pretend one didn't know who he was! let me see, now! caviar de sterlet royale- carr. consomm royale, sole la royale, haunch o

quette["enter" charley. come along, charley boy, and show me how the new engine works! 231 never mind that old frump of a duchess, mrs. ossory- perhaps mr. todd may call["goes out with" charley. mrs. ossory. i do hope he meant it. but he's such a terrible man for pulling legs, as they call it- i can't think where euphemia picks up all her slang- if that plain, quiet man should really be a crowned king! oh! how i would frown at her! ah! ah! somebody coming["enter" thomas. thomas. mr. todd["enter" todd. mrs. ossory. oh, my dear mr. todd, i am so glad to see you! i'm in such distress! you will help me, won't you [todd "bows, smiles, and whispers in her ear. she smiles all over "todd "offers his arm. she goes out on it, giggling and wriggling with "pleasure. enter" euphemia. euphemia. i wonder

been humbly proud of my memory, and it was an awful shock to me one morning when i received this bill, facsimile on page 331 described: this is a statement of account due from j w benson. ltd, jewellers, goldsmiths, silversmiths and watch& clock makers, 25 old bond st (steam factories ludgate hill, established 1749. the letter head carries five arms of royal houses with supporters and draperies: king of greece, king of portugal, late queen victoria, emperor of russia and king of siam- all "by appointment to's or purveyors to's. prize medals of london 1862 to left and of paris-dublin to right, two each- these not described in detail here, lacking as they do any particular significance beside identity. the place and date in mixed hand and print is: london xmas 1908. the following text is wr

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sonably decapitateth him. xii. an ancient hag prateth of it as evangelical. her he hewed in pieces. v xiii. at naples he thinketh of the beast as author of evil, because free of will. the beast, starting up, is slain by him with a poisoned arrow; but at the moment of its death it is reborn from the knight's own belly. xiv. at rome he meeteth a red robber in a hat, who speaketh nobly of it as of a king-dove-lamb. he chaseth and slayeth it; it proves but a child's toy. xv. in a tuscan grove he findeth, from the antics of a satyr, that the gods sill dwell with men. mistaking orgasm for ecstasty, he is found ridiculous. xvi. baiting for it with gilded corn in a moonlit vale of spain, he findeth the bait stolen by bermin. xvii. in crete a metaphysician weaveth a labyrinth. sir palamede compelle

gaineth all that he had expended of strength and youth; is gladdened thereat, for he now devoteth again his life to the quest; yet more utterly cast down than ever, for that this supreme vision is not the beast. xl. upon the loftiest summit of a great mountain he perceiveth naught. even this is, however, not the beast. xli. returning to camelot to announce his failure, he maketh entrance into the king's hall, whence he started out upon the quest. the beast cometh nestling to him. all the knights attain the quest. the voice of christ is heard "well done" he sayeth that each failure is a step in the path. the poet prayeth success therein for himself and his readers. viii the high history of good sir palamedes the saracen knight; and of his following of the questing beast i sir palamede the s

thin; their strength decays; their fate is written plain to read: these are the dread deciduous days of iron-souled sir palamede. he hears the horrid laugh that rings from camp to camp at night; he hears the cruel mouths of murderous kings laugh out one menace that he fears. no sooner shall the heroes die than, ere their flesh begin to rot, the heathen turns his raving eye to caerlon and camelot. king arthur in ignoble sloth is sunk, and dalliance with his dame, forgetful of his knightly oath, and careless of his kingly name. befooled and cuckolded, the king is yet the king, the king most high; and on his life the hinges swing that close the door of chivalry 'sblood! shall it sink, and rise no more, that blaze of time, when men were men? that is thy question, warrior sir palamede the sarac

now, with two score of men in life and one fair babe, sir palamede resolves one last heroic strife, attempts forlorn a desperate deed. at dead of night, a moonless night, a night of winter storm, they sail in dancing dragons to the fight with man and sea, with ghoul and gale. whom god shall spare, ride, ride (so springs the iron order. let him fly on honour's steed with honour's wings to warn the king, lest honour die! then to the fury of the blast their fury adds a dreadful sting: the fatal die is surely cast. to save the king- to save the king! hail! horror of the midnight surge! the storms of death, the lashing gust, the doubtful gleam of swords that urge hot laughter with high-leaping lust! 12 though one by one the heroes fall, their desperate way they slowly win, and knightly cry and

om the eyes of men. sir arthur sits again at feast. the holy order burns with zeal: its fame revives from west to east. now, following fortune's whirling-wheel, there comes a dwarf to arthur's hall, all cased in damnascen d steel. a sceptre and a golden ball he bears, and on his head a crown; but on his shoulders drapes a pall of velvet flowing sably down above his vest of cramoisie. now doth the king of high renown demand him of his dignity. whereat the dwarf begins to tell a quest of loftiest chivalry. 18 quod he "by goddes holy spell, so high a venture was not known, nor so divine a miracle. a certain beast there runs alone, that ever in his belly sounds a hugeous cry, a monster moan, as if a thirty couple hounds quested with him. now god saith (i swear it by his holy wounds and by his

ALEISTER CROWLEY EQUINOX EQ I 4

otist; the self- forgetful man. the evolution of a drunkard; the self-possessed man. the evolution of a libertine; the strong man. the evolution of a flirt; the divine womanly. part iii "stilling the tempest" live in the eternal, not in time. affirmation of being. affirmation for the morning. affirmation for the evening. affirmation for fear of heredity. affirmation for fear of death. every man a king, or might in mind mastery. by orison swett marden. this very popular american handbook on the subject of the practical conduct of life, is now offered to the british public as a new volume of the "new thought library" at the popular price of 3"s" 6"p" net "strong, wise, sound, pleasant, helpful, well-written- these are only a few of the complimentary adjectives which can honestly be applied t

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 "contributions and to return s

a. a. the review of scientific illuminism an. vi vol. i. no. iv. sun in libra september mcmx o.s "the method of science--the aim of religion" contents page editorial 1 liber iii 9 liber a 15 i.nst n.atturae r.egina i.sis. by omnia vincam 21 reviews 36 at bordj-an-nus. by hilda norfolk 37 alpha iota nu omicron zeta iota zeta iota delta omicron zeta. by aleister crowley 39 the temple of solomon the king. iv 41 pan to artemis. by aleister crowley 197 the interpreter. by perdurabo 199 the daughter of the horseleech. by ethel ramsay 201 the dreamer 208 mr. todd. a morality. by the author of "rosa mundi" 209 the gnome. by victor b. neuburg 237 review 240 the herb dangerous. part iv: the hasheesh eater 241 the agnostic 247 the mantra-yogi 275 the violinist. by francis bendick 277 xiv ehe! by geor

books out of print are especially welcome* another feather in the cap of h. r. b. that incomparable dodderer, franz hartmann, has published a portrait of cagliostro which she had given him (she had it taken when she "was" cagliostro, you understand) this sounds all very reasonable and likely; but the difficulty is that the portrait is not of cagliostro at all, but of stanislas augustus, the last king of poland. so this is not a common simple miracle, you see; but a very wonderful miracle. however, i'm not going to be done; so i've bought a shilling photograph of queen victoria and intend to publish it next march as me when i was cleopatra* as if this was not enough, we find the annals of psychical research publishing in all good faith as a serious account "the apparition of mrs. veal to m

al the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star and the snake. to my lord i have borne in my womb deep-vaulted this babe for ever exalted! aleister crowley 40 the temple of solomon the king iv. the hermit with the seventh stage in the mystical progress of frater p. we arrive at a sudden and definite turning-poinjt. during the last two years he had grown strong in the magic of the west. after having studied a host of mystical systems he had entered the order of the golden dawn, and it had been a nursery to him. in it he had learnt to play with the elements and the elemental force

ALEISTER CROWLEY EQUINOX EQ I 6 2

ion between a sleep and a sleep["returns. a pause" aries. 333-333. leo. 333-333. aries. brother leo, what is the place? leo. the temple of the sun upon the mountain of abiegnus! aries. brother leo, what is the hour? leo. sunset! aries. it is the hour of sacrifice. leo. brother aries, what is the sacrifice? aries. it is hidden from me["silence" sol. 1-22-22-1. aries. hark! it is the summons of the king. leo. it is the lord of heaven that awakens the children of the light["they draw the veil- full light- and kneel" aries. let us adore the exalted one! leo. life of life, thy lips enkindle with their love the breath between them; 67 and thy smiles before they dwindle make the cold air fire; then screen them in those looks, where whoso gazes faints, entangled in their mazes. child of light! thy

s they hear not. brothers taurus and libra, let the veil be drawn["they do so" part i["twilight" venus "is enthroned on high, swathed in masses of red hair and roses. the altar is covered with roses; there is a small flame thereon] taurus "and" libra "draw the inner veil apart" libra "returns and kneels" libra. daughter of glory, child of earth's dione mild by the father of all, the aegis-bearing king! 83) spouse, daughter, mother of god, queen of the blest abode in cyprus' splendour singly glittering. sweet sister unto me, i cry aloud to thee! i laugh upon thee laughing, o dew caught up from sea! drawn by sharp sparrow and dove, and swan's wide plumes of love, and all the swallow's swifter vehemence, and, subtler than the sphinx, the ineffable iynx heralds thy splendour swooning into sens

nd fuel of thy breast; i am the star of god upon thy brow; i am thy queen, enraptured and possessed. hide thee, sweet river; welcome to the sea, ocean of love that shall encompass thee! life, death, love, hatred, light, darkness, return to me- to me [pisces "performs a sleepy sinuous dance by herself, and returns to venus' throne lapsed into herself, and as if exhausted] rise, rise, my knight! my king! my love, arise! see the grave avenues of paradise, the dewy larches bending at my breath, portentous cedars prophesying death! 88["she is interrupted by the violin of the throned" luna "who plays her unutterable melody<pisces "manifests distress" venus. brother libra, what is this song? libra my soul is an enchanted boat, which, like a sleeping swan, doth float upon

. 333-333-333. pan["recites" mother of light, and the gods! mother of music awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and the lightning, the king of the spirits of fire; 120 by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at

al 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 texts are concerne

ALEISTER CROWLEY EQUINOX EQ I 6

cher 112 the ordeal of ida pendragon. by martial nay 113 the autumn woods. by victor j. i. neuburg 149 the dangers of mysticism 153 the big stick. by john yarker, e. whineray, aleister crowley, etc. 160 special supplement the rites of eleusis 1["the necessity of giving immediate publication to the text of the rites of eleusis has obliged us to hold over the instalment of the temple of solomon the king until next march] editorial slowly but surely the equinox climbs from crest to crest of prosperity. such has been the response to the appeal in our last number that we have been able to put in hand the task of translating the official instructions of a. a. into french, and, if it continues, we shall be able to publish them in every important language of the world within the next two years. yo

and curls. her soul a parian marble shrine, centred in lily-cups that fold their carven petals, smooth and cold, far o'er a lake of frozen wine- yet deep within whose inmost fold sleepeth a snake: the crystal brine of endless sorrow seals his shrine; wiser than sin is he, so old! ethel archer. 52 the electric silence 53 the electric silence [this parable is a synopsis of the temple of solomon the king, with which it may be collated- ed. i waited for news that my heart beat. the severing night was between me and my love. there was no god of sleep; sleep were traitor. i sought to praise my love, and to lament the hours that divided us; and i could not. therefore i wrote down the story of my life. and it is this* gilded and painted to hide its worm-eaten planks, my pleasure-boat was founderin

rkness of the house. but for the sake of one that may come to share my bed-chamber will i speak of the last adventure. upon the breast of the river came a wild swan, singing, and for a moment rested upon mine image reflected in the water. and i said "come up hither" and the wild swan said "how shall i come up thither "i" i will guide thee "the swan" who art thou "i" my father is the keeper of the king's cup: i have prepared a little ship wherein i may go my journeys upon the great river. who will draw it "the swan" i will draw it. so we set forth together; and of the horrible tempests that arose it is unworthy discourse. and of what followed after is discourse unprofitable; but the wild swan still guides my ship. 64 and the end shall be as is appointed by the master of the house; but this

little ship wherein i may go my journeys upon the great river. who will draw it "the swan" i will draw it. so we set forth together; and of the horrible tempests that arose it is unworthy discourse. and of what followed after is discourse unprofitable; but the wild swan still guides my ship. 64 and the end shall be as is appointed by the master of the house; but this i know, that this ship is the king's ship. and in my bosom are the champak-blossom, and the mustard seed, and the oak-leaf, more lovely than before. and upon us watcheth ever he that is appointed to watch. and the wild swan sings ever; and my heart sings ever. now then i had laid aside the pen, and a voice cried: write! fear not! turn not aside! is it not written that sorrow may endure for a night, but joy cometh in the mornin

from the trophies on the wall. they troop out, running and jostling" laylah "turns to the name of god above the throne, and waving her sabre, cries] hear me, hear me, thou god of battles["exit" the child. god is love. and he has protected me["alone among the corpses] curtain. 96 persons of the tragedy act iii sir rinaldo del la chapelle "grand master of the temple" a bishop representative of the king of jerusalem the grand master of the knights of st john the grand master of the knights of malta clerks, ushers, advocates "etc" torturers a physician the king of jerusalem many dignitaries and their ladies the crowd isaac "a jew" an urchin laylah "now known as princess koureddin" 97 act iii scene i "twenty years later. jerusalem. the council chamber of the grand tribunal. a bishop, as grand

ALEX SANDERS THE KING OF THE WITCHES

a new religion succeeds the old, the i gods of the latter are invariably condemned as the devils of the former, and it was thus that the pagan god became the christian devil. ill spite of this, christianity and witchcraft co-existed peaceably for centuries. in britain, for instance, london was still heathen six hundred years after the birth of christ, and although augustine managed to convert the king of kent to christianity, the rest of the country preferred pagan rites of witchcraft. but as the 'establishment' became christian, the old religion fell into disrepute,and in a.d. 668 the archbishopofcanterbury ruled that people who ate and drank in heathen temples, or wore the heads of beasts, should do three years' penance. the witches continued to use the stag's horns, however. their only

operated by hr ereditary ave met co' 1 centuries. alexander sanders hi l tent y throughout the line of welsh witches d ms .l descended from a long grandmother. he is ess:tial7 as mltlated, as a child by his. though he has experimented j'th bpirokfess onal white witch. dang dh ac witchcraft kn ,ers, an. as experienced the difficul f. ows its true cult after having flout d i 1 ty 0 returmng to the 'king of,the witches, a titl: l::h:'w' in 1965 he was elected by owain glyndwr th 1. d m the fifteenth century from whom sander bel' astl h n ependene prince of w:tles from hiis title however ehiev'es"e is descended. qu'lte apart' the task of m'aking hi 'l"e s uroque in that he has set himself in view of the factio sreanlgdlofin. r spect.able, a herculean labour frm' ge reli,gi,on. nctl0ns inheren

fe. despite its being the early hours of the morning they would have left there and then if alex had not restrained them. having been unaware of his body's occupant, he was less excited than his fellows. but at daybreak the whole coven piled into their cars and setofffor theruined abbey where, according to their invisibleinformant, the lancashire witches used to hatch their plots to overthrow the king and re-establish the monasteries. nick claimed to have been a monk as well as a witch, and if he was telling the truth his vulgarity brought no credit to either religion. they had to park their cars some distance from where the brook was supposed to be. by the time they had reached the lower slopes beyond the meadows bordering the road their feet were soaking wet. the february air was heavy w

pparently had been made specially for him 'but i .don't need any new robes' he said. he had always designed and sewn his own 'we have been. in conference with all: the other covens' one of the elders told him 'we have come to the conclusion that since you are our founder, the only one amongst us directlydescended from witches, and equipped with knowledge that outstrips ours, we want to crown you "king of the witches" and acknowledge you. formally as the foremost authority on witchcraft: alex could not help being flattered by such esteem and loyalty, but he had no stomach for the extra work and responsibility that would come with. the title. a pacificman by nature, he was content to passon the. teachings of the cult and try to help those in need. acting as arbiter in the innumerable dispute

and responsibility that would come with. the title. a pacificman by nature, he was content to passon the. teachings of the cult and try to help those in need. acting as arbiter in the innumerable disputes of his. heterogeneous band of followers. did not come to him naturally. in matters ofritual and dogma, his authorityantongst his covens was unquestioned anyway-why was it necessaryto appoint him king? the elder, or high priest, in each coven was usually able to sort outits difficulties; only the insoluble ones were referred to alex 'i'1u not god/he told. them 'lean do no more than anyone of you .they agreed,toa point, but went on to itemize the times over the .years when alex's authority had been questioned, challenged and even cursed .when he had first begun making public appearances to

ALEXANDRIAN BOOK OF SHADOWS OCCULT

time, and were one of the things that the people who hived at that time refused to accept, though not themselves a reason for hiving) see doreen valiente's "the rebirth of witchcraft. l some of this material was already in the gbg bos at the time. see the farrars "the witches' way. l they also seem to be present throughout the alexandrain stream (see the farrars "the witches way, and june johns "king of the witches) l the list i give here is drawn from several published sources: m june johns,"king of the witches" m lady sheba,"the grimoire of lady sheba" m janet and stewart farrar,"the witches' way" l i used johns as my primary source, as sheba is generally full of copyist errors, and the farrars don't give the full text. i couldn't find the section headings in any published source, but i

rock crystal, salt, bull or cow, stag, grains, comfrey, ivy tools: pentacle, altar stone (body of anima mundi) spirits: gnomes under gob (friendly& easy to reach, teach access to own depths& caverns& how to mine& work the vein of gold therein) shortage: spaciness, hyper-activity, instability excess: body heaviness, general lack of energy, inertia, etc. notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoire or in a set of training notes) also appears to be khaled's idea. l water deep body dryness, hotness, mind& body feel seperated, no empathy body puffiness, sinus (etc)

stability, moodiness, infatuation, easily put upon, delusions season: autumn time of day: sunset direction: west wind: zephyrus colour: blue symbols: willlow, dolphin, fish, water snakes, sea birds, myrrh, ferns, rushes tool: cup spirits: undines under neksa (elusive at first, flowing& difficult to understand, watch politely and learn) shortage: excess: notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoire or in a set of training notes) also appears to be khaled's idea. l fire goddess aspect: temptress astrological rulers: sun, mars, jupiter keys: light principle, action

on: south wind: notus colour: red symbols: fire opal, almond (in flower, garlic, hibiscus, pepper, olibanum tools: scourge, sword, athame spirits: salamanders under djinn (elusive& hostile, teach power over fire& energy) shortage: body heavy or chilled, thoughts drag-gy, unenthusiastic excess: hot, hyper, flitting thoughts, insomnia, anger, snappishness notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoire or in a set of training notes) also appears to be khaled's idea. l air goddess aspect: maiden astrological rulers: jupiter, mercury keys: life principle, intellect, ra

vain, birds, eagle& hawk tools: wand, censer (arrow stabs air& conveys message outer to inner) spirits: sylphs under paralda (very hard to see& know, teach mind control and how to level out your thinking processes) shortage: mind blank, shortness of breath, non-comprehension of known data excess "gas bloat, inability to focus attention "spacey" thoughts notes various sources including june johns' king of the witches (appendix, starhawk's spiral dance, ellen cannon reed's witches qabala and a lovely pamphlet on the elements put out by church of the seven arrows. l putting elemental notes into the bos (instead of in a grimoire or in a set of training notes) also appears to be khaled's idea. l the witches' wheel the eight paths notes l this is based on a diagram from "the alex sanders lecture

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ontrol those form-building agencies which produce all that is seen and unseen, movable and immovable in the sphere of creation within the three worlds. this, coupled to their vast experience, is what fits them to be the agents for the distribution of the energy of the planetary logos. as has already been stated, at the head of affairs, controlling each unit and directing all evolution, stands the king, the lord of the world, sanat kumara, the youth of endless summers, and the fountainhead of the will (showing forth as love) of the planetary logos. co-operating with him as his advisers are three personalities called the pratyeka buddhas, or the buddhas of activity. these four are the embodiment of active intelligent loving will. they are the full flowering of the intelligence, having achiev

, of egos seeking earth experience. 4. each of them is in direct communication with one or another of the sacred planets. 5. according to astrological conditions, and according to the turning of the planetary wheel of life, so one or another of these kumaras will be active. the three buddhas of activity change from time to time, and become in turn exoteric or esoteric as the case may be. only the king persists steadily and watchfully in active physical incarnation. besides these main presiding personalities in the council chamber at shamballa, there is a group of four beings who are the representatives upon the planet of the four maharajas, or the four lords of karma in the solar system, who are specifically concerned with the evolution at the present time of the human kingdom. these four

! but when the initiate has made still further progress, and has taken two initiations, a change comes. the lord of the world, the ancient of days, the ineffable ruler himself administers the third initiation. why has this become possible? because now the fully consecrated physical body can safely bear the vibrations of the two other bodies when they return to its shelter from the presence of the king; because now the purified astral and controlled mental can safely stand before that king. when purified and controlled they stand and for the first time consciously vibrate to the ray of the monad, then with prepared bodies can the ability to see and hear on all the planes be granted and achieved, and the faculty of reading and comprehending the records be- 51- initiation, human and solar cop

ive of the verb "vas" to dwell. quaternary. the fourfold lower self, or man, in the three worlds. there are various divisions of this, but perhaps for our purpose the best is to enumerate the four as follows: 1. lower mind. 2. emotional or kamic body. 3. prana, or the life principle. 4. the etheric body, or the highest division of the twofold physical body. raja lord. the word "raja" simply means king or prince; the word has been applied to those great angels or entities who ensoul the seven planes. these are great devas who are the sumtotal and the controlling intelligence of a plane- 130- initiation, human and solar copyright 1998 lucis trust raja yoga. the true system of developing psychic and spiritual powers and union with one's higher self or the ego. it involves the exercise, regula

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

with unity. on the planes of duality, therefore, it is apparent why the black magician has so much power. the plane of unity for humanity is the mental plane. the planes of diversity are the astral and the physical. hence the black magician is of more apparent power than the white brother on the two lower planes in the three worlds. the white brother works under the hierarchy, or under the great king, carrying out his planetary purposes. the dark brother works under certain separated entities, unknown to him, who are connected with the forces of matter itself. much more could be given in this connection, but what is here imparted suffices for our purpose. b. the source of black magic. in touching upon this point, we are trespassing into the realms of the mystery and the domain of the inex

rst canto, and i shall give you the analysis of it, so far as i know. excluding the preface to the poem, the first thing, in the first canto, is a description of the peculiar circumstances that attended rama's birth in dasaratha's family. dasaratha is, as you all know, a descendant of solar kings, who began to rule over this earth from the time of manu the vyvaswatha. as his name implies, he is a king whose car can travel in ten directions, or taking the occult microcosmic sense he is king of the human body, which has ten senses of action and perception that connect it with the ten directions. you are thoroughly familiar with the idea that our ancient philosophers used to describe the body as a town with nine gates. the nine gates are, as you know, the nine orifices of the human body. if y

. s. d, iii, 453. h. knowledge is acquired through the region of the higher mind. s. d, iii, 453. 246 80: s. d, section x, vol. i, 384, 435; ii, 306. 247 81: bible. gen, 1:2. 248 82 "measure thy life by loss instead of gain, not by the wine drunk but by the wine poured forth; nor love's strength standeth in love's sacrifice; and he who suffers most has most to give" the disciples, by mrs hamilton king. 249 (popup- popup) 83: if man can be brought to a realisation of the nature of his own being and of his constitution, and can be led to comprehend the rationale of that which can be seen occurring, and if the thinkers of the race can be shown the risks incident upon present happenings in the deva evolution, much danger may be averted. hence the decision to extend the scope of this book to in

ALICE A BAILEY05 THE LIGHT OF THE SOUL

hild of god; he is to be found in the cave of the heart; he is to be reached through pure love and devoted service, and when reached he will be seen seated upon the twelve petalled lotus of the heart, holding in his hands the "jewel in the lotus" thus the devotee finds ishvara. when the devotee becomes the raja yogin then ishvara will reveal to him the secret of the jewel. when christ is known as king upon the throne of the heart, then he will reveal the father to his devotee. but the devotee has to tread the path of raja yoga, and combine intellectual knowledge, mental control and discipline before the revelation can be truly made. the mystic must eventually become the occultist: the head qualities and the heart qualities must be equally developed, for both are equally divine. 24. this is

o give to the student a clear concept as to their distinctions and thus cultivate his discrimination. the principal yogas are three in number, the various other so-called "yogas" finding their place in one of these three groups: 1. raja yoga. the yoga of the mind or will, 2. bhakti yoga. the yoga of the heart or the devotee, 3. karma yoga. the yoga of action. raja yoga stands by itself and is the king science of them all; it is the summation of all the others, it is the climax and that which completes the work of development in the human kingdom. it is the science of the mind and of the purposeful will, and brings the higher of man's sheaths in the three worlds under the subjection of the inner ruler. this science coordinates the entire lower threefold man, forcing him into a position wher

ind and of the purposeful will, and brings the higher of man's sheaths in the three worlds under the subjection of the inner ruler. this science coordinates the entire lower threefold man, forcing him into a position where he is nothing but the vehicle for the soul, or god within. it includes the other yogas and profits by their achievements. it synthesises the work of evolution and crowns man as king- 69- the light of the soul copyright 1998 lucis trust bhakti yoga is the yoga of the heart; it is the bringing into submission of all the feelings, desires and emotions, to the one beloved, seen and known in the heart. it is the sublimation of all the lower loves and the bringing captive of all longings and desire, to the one longing to know the god of love and the love of god. it was the "ki

irst great initiation, and learns of the place his group holds in the planetary plan, catching a glimpse also of the cosmic scheme. ignorance (as we understand the term) is, of course, negated, but it cannot be too frequently emphasized that there remains much unknown even to the adept, and that the christ himself, the great world teacher, knows not all that is the content of the awareness of the king of the world. the yoga sutras of patanjali only deal, however, with the overcoming of the ignorance which holds a man upon the wheel of rebirth and which prevents him unfolding the true powers of the soul. the old commentary says in connection with this final stage "within the hall of wisdom, light fully shines upon the adept's ways. he knows and sees the seventh part and visions all the rest

ch one should ponder, let that be heard by thee, o ruler of men. fixed attention is not possible without something on which to fix it (vishnu purana vi. 7. 75-85) then follows a description of the incarnated form of the exalted one, concluding with these words- 134- the light of the soul copyright 1998 lucis trust. upon him let the yogin ponder; and lost in him, concentrate his own mind until, o, king, the fixed attention becomes firmly fixed upon him only. while performing this or while doing, as he wills, some other action wherein his mind does not wander, he should then deem this fixed attention to be perfected (naradiya purana lxvii. 54-62) it is the realization of the necessity for "objects" in concentration that originated the demand for images, sacred sculptures and pictures. all th

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

nized and constructive, but when the moment for vacating the outer sheath arrives, there will be no problem nor difficulty. i will, therefore, give you four simple rules that link up with much that all students are now doing: 1. learn to keep focussed in the head through visualization and meditation and through the steady practice of concentration; develop the capacity to live increasingly as the king seated on the throne between the eyebrows. this is a rule that can be applied to the every day affairs of life. 2. learn to render heart service and not an emotional insistence on activity directed towards handling the affairs of others. this involves, prior to all such activity, the answering of two questions: am i rendering this service to an individual as an individual, or am i rendering i

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

lling christ, and the glory of the lord can shine forth through the medium of the flesh, we are faced with the supreme achievement of the crucifixion and the resurrection. then, we are told, that mysterious being, spoken of in the old testament as melchizedek, and as the ancient of days, will play his part and initiate us into the still higher mysteries. of him we are told that "this melchizedek, king of salem, priest of the most high god. was, in the first place, as his name means, king of righteousness, and besides that, king of salem (that is king of peace. being without father or mother or ancestry, having neither beginning of days nor end of life. he remains a priest in perpetuity."12 he is the one who receives the initiate and superintends the higher transitions of consciousness whic

that after the baptism initiation; but this- 103- from bethlehem to calvary copyright 1998 lucis trust time it was of a far subtler nature. he was faced with the test as to whether he could endure and handle worldly success, and pass along the triumphant way of his entry into the holy city, without deviating from his purpose, without being attracted by material achievement and by being acclaimed king of the jews. success constitutes a far more drastic disciplining, and produces many more opportunities to forget god and reality than do failure and neglect. self-pity, a sense of martyrdom, and resignation are potent and effective ways of handling one's failure. but to rise upon the crest of the wave, to be accorded public recognition, and to seem to have achieved the earthly goal are far mo

disciples is the best proof we have of the reality of their conviction that death could not hold the saviour, and that after death he was present and living among them. it is difficult for us to gain this high achievement in consciousness which they showed. apparently their world had come to an end upon the cross. christ had apparently failed them, and instead of being the divine son of god, and king of the jews, he was nothing but an ordinary man, convicted of treason and punished as a common malefactor. what they must have endured during the three days of his absence it is not hard for us to imagine. hopelessness, despair, the loss of confidence in themselves and of prestige among their friends; the cause for which they had been so ready to dedicate themselves, as they tramped with chri

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

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, these words 'destroy that which thou has built and build anew. but only build when thou has climbed the upward way, traversed the gallery of tribulation and entered into light within the chamber of the king. build from the heights, and thus shew forth the value of the depths' the worker then destroyed the objects of his previous toil, sparing three treasures which he knew were good, and upon which the light could shine. he struggled towards the chamber of the king. and still he struggles- 105- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust the directio

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

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 heart by the long horn of the unicorn- 93- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lu

for which its polar opposite, capricorn, stands and which finds full expression in aquarius which completes the experience of leo and fuses it with that of cancer and capricorn. these six signs: cancer. leo. virgo capricorn..a. quarius..pisces form another six-pointed star of profound significance which is the subjective counterpart of the six-pointed star (the interlaced triangles) which we call king solomon's seal. this interlacing of the two above triangles constitutes what is called a triangle of humanity and under the theories of the science of triangles it concerns the relation of the individual to the mass of humanity and of the disciple to the group. these triangles warrant most careful study. it is the planet neptune which is predominantly active in bringing about such an activity

tly referred; there is also the science of relationship, which concerns the relations between the many quaternaries which can be discovered in the planetary interrelation, the relation between four constellations, plus many human and divine quaternaries. there is again the science of stars of energy, such as i have here noted when referring to the six-pointed star of humanity, and of this science king solomon's seal is the well known symbol. these stars, triangles and squares are found in all horoscopes human, planetary, systemic and cosmic and constitute the life pattern of the particular being under investigation; they determine the time of manifestation and the nature of the emanations and influences. the squares or quaternaries relate to material appearance or form expression; the star

as taught by the sun ruling exoterically, esoterically and hierarchically. leo in its consciousness is the dominant self-aware agent and has therefore the control and can because of this remain uninfluenced. this fact will be increasingly understood as the advanced leo subject makes his appearance. he will be distinguished by his personal freedom from outside control. he knows innately that he is king of himself, the ruler of his own life and, therefore, no planet is exalted and likewise no planet falls. the power of the mind, as symbolised by uranus, is lessened, for it is not the mind which in reality controls but the self, or soul, using and controlling the mind. the man is not then conditioned by his surroundings or life events but rules them with deliberation, bringing out of circumst

s- volume iii: esoteric astrology copyright 1998 lucis trust are sensed so that they materialise upon the physical plane. the seventh ray produces fixation upon the exoteric level of experience and "anchors (if i may use such a term) the ray forces into form, producing concrete expression of the subjective realities or powers. six forces meet in gemini and, for this reason, the double triangle or king solomon's seal is one of the subjective symbols of this sign, linking it again with the masonic tradition and indicating also again the essential dualism of this sign. all the inner potencies are, therefore, present and only the stabilising seventh ray energy is omitted from the dowry of the man born in gemini. thus we can easily account for the versatility of the gemini subject. the effectiv

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

nit, consciously and deliberately offered for the service of the whole. there had been other world saviours, but the issues involved had not so clearly been expressed, because the mind of man had not been ready to grasp the implications. service is the keynote of liberation. christ was the ideal server. 2. the signing of the magna charta. this document was signed at runnymede, during the reign of king john on june 15th, 1215, a.d. here the idea of liberation from authority was presented with the emphasis upon the personal liberty and rights of the individual. the growth and development of this basic idea, mental concept and formulated perception falls into four phases or chapters: a. the signing of the magna charta, emphasising personal liberty. b. the founding of the french republic with

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

ded with territorial unity. there is a racial and subjective unity between the british commonwealth of nations and the united states of america, but this in turn must not be confused with the outer national groupings and aims. italy also is influenced by the ray of harmony through conflict because her personality or material expression is conditioned by this ray. during the world war, italy had a king, a dictator, and a pope, and this produced a vortex of conflict in the highly intelligent italian people. the dictator is no longer there; the monarchy has also disappeared, and only the continuing voice of the vatican is left, but curiously enough receives less attention in italy than in the other catholic countries. conflict during the centuries has done much for the italian people, and the

ALICE BAILEY THE LABOURS OF HERCULES

ce to your fellowmen. go forth into the country guarded by the second gate and find and take the sacred bull into the holy place" the tibetan (djwhal khul) the meaning of the myth in combining this astrological and symbolic story with the everyday life and tests of modern discipleship, we shall tell the story of the task which hercules undertook, and- 20- the labours of hercules the test to which king eurystheus subjected him; and then we shall study [29] the significance of the sign in which it took place, for there is a close link between the two, and the labor only became possible because of the characteristics conferred upon hercules in that particular sign. each sign subjects the man who is working in it to the influence of certain distinctive forces, and provides him with certain ten

of war, possesses a large number of brood mares. these were running wild, devastating the countryside, doing much damage and subsisting on the flesh of human beings. no one was safe from them and terror had settled down on the neighborhood. besides this, these brood mares were breeding great numbers of war horses, and diomedes was very concerned with the outcome of the situation. eurystheus, the king, ordered hercules to capture- 21- the labours of hercules them. many attempts had been made to do so, but always the mares had escaped after killing the horses and men sent against them. but hercules, having caught the horses, gave them to abderis to hold, whilst he strutted on ahead, not realizing the strength of the horses, nor their savagery. before he could take steps to prevent it, the m

he nurturer of the infant christ, the virgin mary gives birth to jesus. in pisces, at the close of the great round, we find andromeda, the chained woman. first the woman enthroned and dominant, then the woman caring for the infant, christ, and then the woman, representing matter that has been dominated and controlled. cassiopeia will be found seated on the arctic circle, close to [36] cepheus the king,or lawgiver, whom we shall meet later as one of the three constellations in pisces. at the commencement, law; at the close, law; for cepheus has a close relation with the first and the last sign of the zodiac. it is interesting to note that mahomet, the founder of the most militant religion, was born in this sign, and legend says that moses also was born in it; moses, the lawgiver, and mahome

. perform thy labor and return to me, reporting on the deed" alone and sad, conscious of need and worn with deep distress, hercules slowly passed between the pillars of the gate into the light which shines where stands the sacred bull. on the horizon rose the island fair where dwelt the bull, and where adventurous men could enter that vast maze which lured them to bewilderment, the maze of minos, king of crete, the keeper of the bull. crossing the ocean to the sunlit isle (though how we are not told) hercules entered on his task to seek and find the bull, and lead it to the holy place where dwell the one-eyed men. from place to place he chased the bull, led by the gleaming [40] star which shone upon the forehead of the bull, a bright lamp in a dark place. this light- 26- the labours of her

n, signifies "the one who it is" the uprising of the unit against the whole, individuality versus the group, selfishness instead of universal interest. thus is the story of the universe written for us in these four words. god, the whole; sex, the attraction between the parts within that whole; law, the habit of the whole; and sin, the revolt of the unit in the whole. the story of the labor minos, king of crete, possessed a sacred bull, which he kept on the island of crete- 28- the labours of hercules eurystheus sent for hercules and told him that it was necessary to capture the bull and bring it from the island to the mainland. no instructions were given as to how this was to be accomplished, and all that hercules knew was that the bull was sacred, that it was born from the sea, and that i

AN INTRO TO STUDY OF THE KABALAH

, as i believe is correct, as the esotericism of the religion of the hebrews, the foundation dogmas are doubtless almost as old as the first promulgation of the main principles of the worship of jehovah. i cannot now attempt any glance at the contentions of some doubting scholars, who question whether the story of the twelve tribes is a historic fact, or whether there ever were a moses, or even a king solomon. it is sufficient for the present purpose that the jewish nation had the jehovistic theology and a system of priestly caste, and a coherent doctrine, at the time of the second temple when cyrus, sovereign of all asia, 536 b.c, holding the jews in captivity, permitted certain of them to return to jerusalem for the express purpose of reestablishing the hebrew mode of worship which had b

refore i perceive that there is nothing better, than that a man should rejoice in his own works; for that is his portion: for who shall bring him to see what shall be after him" who, indeed, except his own ego, soul or higher self. but perhaps this book is from the pen of some obscure jew, or half pagan chaldee or babylonian. not at all: jewish critics have all assigned it to solomon, who was the king of the jews at the time of their heyday of glory; surely if the immortality of the soul were the essence of the judaism of the people, solomon could not have so grossly denied it. go back, however, to the narrative of creation in genesis, and the same story is found; the animals are made from the dust, man is made from the dust, and eve is made from adam, and each has breathed into the form

ual angel must put on a garment to be known or understood here, so the law must have clothed itself in a garment of words as a body for men to receive; but the wise look within the garments" at some periods both the ordinary jew and even christian fathers have made a somewhat similar declaration of a literal and a mystical meaning of scripture. the talmud in book "sanhedrin" remarks that manasseh king of israel asked whether moses could not relate something of more value than tales of timnah a concubine, and rachel with her mandrakes, and he is answered that there is a concealed meaning in these narrations. the christian father origen (a.d. 253, in his "homilies" wrote that everybody should regard these stories, the making of the world in six days, and the planting of trees by god--as figu

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

0 in reverse order, then those of verse 21 in direct order: this gave 72 names read from above down, each of 3 letters: to each was added either al or ih, and so were formed the names of the 72 angels of the ladder of jacob which led from earth to heaven: these names were often placed on the obverse and reverse of medals or rolls of parchment to form 36 talismans. according to some kabalists both king david and king solomon were able to work wonders with kabalistic magical arts: the pentagram was called the seal of solomon, and the hexagram was called the shield of david; to the points of the former were assigned the spirit and four elements, while to those of the latter were ascribed the planets. the treatise called "the clavicules of king solomon" is of course a mediaeval fraud. the hebr

APOCALYPSE MOSES

ossible to understand that it is a proportional construct. it is the perfect reconciliation of opposites not into unity, but rather, into a separate syncretism from which aleister crowley's formulaic conception of 0=2 becomes fully revealed as the antinomian formula for spiritual disse sthe forgotten books of eden translated in the late 1800's by dr. s. c. malan and dr. e. trumpp. translated into king james english from both the arabic version and the ethiopic version which was then published in the forgotten books of eden in 1927 by the world publishing company. apocalypses moses part of the "forgotten" books of eden from-the apocrypha and pseudepigrapha of the old testament r.h. charles oxford: the clarendon press, 1913 scanned and edited by joshua williams northwest nazarene college,199

. 2 but your father adam wept before the angels opposite paradise and the angels say to him "what wouldst thou have us to do, adam "3 and your father saith to them "behold, ye cast me out. i pray you, allow me to take away fragrant herbs from paradise, so that i may offer an offering to god after i have gone out of paradise that he hear me" 4 and the angels approached god and said "ja'el, eternal king, command, my lord, that there be given to adam incense of sweet odour from paradise and seeds for his food" 5 and god bade adam go in and take sweet spices and fragrant herbs from paradise and seeds for his food. 6 and the angels let him go and he took four kinds: crocus and nard and calamus and cinnamon and the other seeds for his food: and, after taking these, he went out of paradise. 7 and

ARADIA GOSPEL OF THE WITCHES

enthe fireflies came to cast on thee their light 4 and aid thy growth, because without their helpthou couldst not grow nor beautiful become;therefore thou dost belong unto the raceof witches or fairies, and becausethe fireflies do belong unto the sun *queen of the fireflies! hurry apace, 5 come to me now as if running a race,bridle the horse as you hear me now sing!bridle, o bridle the son of the king!come in a hurry and bring him to me!the son of the king will ere long set thee free!and because thou for ever art brilliant and fair,under a glass i will keep thee; while there,with a lens i will study thy secrets concealed,till all their bright mysteries are fully revealed,yea, all the wondrous lore perplexedof this life of our cross and of the next.thus to all mysteries i shall attain,yea

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

tuation story, and so far as i am aware offers the only instance of such a claim being made on behalf of the templars, in or out of masonry. it belongs to a subject which engrossed the zeal of thousands throughout the seventeenth century and had many disciples- indeed, they were thousands also- during the masonic age which followed. the story is that the templars began in poverty, but baldwin ii, king of jerusalem, gave them a house in the vicinity of the site where solomon's temple was built of old. when it was put in repair by hugh de payens and the rest of the first brethren, their digging operations unearthed an iron casket which contained priceless treasures, and chief among all the true process of the great work in alchemy, the secret of transmuting metals, as communicated to solomon

t the order in the eighteenth century was prepared to receive masons who had been proved into that which was denominated the illustrious grade and order of knights of the temple of jerusalem. the candidate undertakes in his obligation to do all in his power for the glorious restoration of the order; to succour his brethren in their need; to visit the poor, the sick and the imprisoned; to love his king and his religion; to maintain the state; to be ever ready in his heart for all sacrifice in the cause of the faith of christ, for the good of his church and its faithful. the pledge is taken on the knees, facing a tomb of black marble which represents that of molay, the last grand master and martyr-in-chief of the order. thereafter the inward meaning of the three craft degrees is explained to

ial letter of the name of god in hebrew, signified the divine light which enlightened the chivairies and was ever before their eyes, as it must be also present for ever before the mind's eye of the masonic templars, a sacred symbol placed in the centre of the building. in french freemasonry the pillar b belonged to the second degree and was marked with this letter, which had reference to baldwin, king of jerusalem, who provided a house for the templars in the holy city. the traditional history of the master grade is that of the martyrdom of jacques de molay, the last grand master of the temple. the three assassins answered to philip the fair, pope clement v and the prior of montfaucon, a templar of toulouse, who is represented as undergoing a sentence of imprisonment for life at paris on a

BAPHOMANTIS LUCIFERIAN SATANIC MASS

on, desiring his manifold assistance in the successful completion of my endeavors and the fulfillment of my desires" all: our father which wert in heaven hallowed be thy name. in heaven as it is on earth. give us this day our ecstasy and deliever us unto all tempations of the flesh for we are your kingdom for aeons and aeons! priest "to satan, giver of youth and happiness! may the lord the earth, king of the world grant us our desires! hear us. i believe in one law which triumphs over all. i believe in one temple our lord lucifer's temple and in one word and the word of esctacy. i give praise to lucifer and look foward to his ultimate reign and the pleasures that are to come. veni, omnipotens aeternae diabolus (mistress of temple kisses the temple keeper on the lips and says "may satan be

BASIL VALENTINE TWELVE KEYS

ges and cleanses the inward parts of the body, and removes all unhealthy matter by means of his medicines, so our metallic substances must be purified and refined of all foreign matter, in order to ensure the success of our task. therefore, our masters require a pure, immaculate body, that is untainted with any foreign admixture, which admixture is the leprosy of our metals. let the diadem of the king be of pure gold, and let the queen that is united to him in wedlock be chaste and immaculate. if you would operate by means of our bodies, take a fierce grey wolf, which, though on account of its name it be subject to the sway of warlike mars, is by birth the offspring of ancient saturn, and is found in the valleys and mountains of the world, where he roams about savage with hunger. cast to h

d, and let the queen that is united to him in wedlock be chaste and immaculate. if you would operate by means of our bodies, take a fierce grey wolf, which, though on account of its name it be subject to the sway of warlike mars, is by birth the offspring of ancient saturn, and is found in the valleys and mountains of the world, where he roams about savage with hunger. cast to him the body of the king, and when he has devoured it, burn him entirely to ashes in a great fire. by this process the king will be liberated; and when it has been performed thrice the lion has overcome the wolf, and will find nothing more to devour in him. thus our body has been rendered fit for the first stage of our work. know that this is the only right and legitimate way of purifying our substance: for the lion

sive can be of the least use for the prevention of internal diseases. twelve keys of basil valentine 27 of 95 when a tree is found to bear sour and unwholesome fruit, its branches must be cut 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

he water which you have extracted from the earth, and then again restore it to your earth, as the water in the strait of euripus frequently leaves the shore, and then covers it again until it arrives at a certain limit. when thus the palace has been constructed by the hands of many craftsmen, and the sea of glass has absolved its course, and filled the palace with good things, it is ready for the king to enter, and take his seat upon the throne. but you should notice that the king and his spouse must be quite naked when they are joined together. they must be stripped of all their glorious apparel, and must lie down together in the same state of nakedness in which they were born, that their seed may not be spoiled by being mixed with any foreign matter. let me tell you, in conclusion, that

th over the fire, it will elicit from the icy dragon 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 mu

BEHOLDERS OF NIGHT

part, az[3, are the early fountainheads of the gnosis of the 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

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

s appendix a: the warlord s tantra appendix b: the perfect feast petition offering appendix c: the lightning garland fragment appendix d: fragments from the unprecedented elegant explanations bibliography biographical sketch 71 72 73 85 90 93 113 113 118 121 123 126 133 143 143 147 152 153 194 207 212 219 230 vi list of figures 1. tsiu marpo. 2. an example of..kin.-script. 3. the tibetan buddhist king trisong deutsen. 4. padmasambhava. 5. tamdrin, the wrathful aspect of avalokite.vara. 6. the jokwukhang temple, residence of tsiu marpo at samy monastery. 7. inner courtyard of the jokwukhang. 8. the central tsiu marpo statue within the jokwukhang. 9. the tsiu marpo statue at k ndeling monastery, lhasa. 10. the tsiu marpo statue at sera monastery, lhasa. 11. the central tsiu marpo statue at t

ry. the warlord s tantra with accompanying s.dhanas (dmag dpon gyi rgyud sgrub thabs dang bcas pa bzhugs so. in the great treasury of termas (rin chen gter mdzod chen mo, vol. 62. jamg n kongtr l lodr tay( jam mgon kong sprul blo gros mtha yas; 1813-1899, pp. 299-332. nbgl lozang penden yesh (blo bzang dpal ldan ye shes; 1738-1780. 18th century. the perfect feast petition offering for tsiu marpo, king of the violence demons and war gods (gnod sbyin dgra lha i rgyal po tsi u dmar po la gsol mchod rdzogs ldan dga ston. scbd u.a. u.d. the lightning garland of quick amending and restoring liturgies for the oath-bound dharma protectors of the subjugating and wrathful lands that agitate the mind (bsam lcog dbang drag gling gi dam can chos srung rnams kyi bskang gso myur mgyogs glog gi phreng ba

sam brjod pa sngon med legs bshad. this text was written by lelung j drung zhep dorj (sle lung rje drung bzhad pa i rdo rje; b. 1697) and will be referred to as the unprecedented elegant explanations. called "chronicles of the gods and demons (lha dre bka i thang yig, the first chapter of the bka thang sde lnga; see guru orgyan lingpa 1986. 5 3. the perfect feast petition offering for tsiu marpo, king of the violence demons and war gods (gnod sbyin dgra lha i rgyal po tsi u dmar po la gsol mchod rdzogs ldan dga ston. this invocation text was written by the third pa.chen lama lozang penden yesh (blo bzang dpal ldan ye shes; 1738-1780. it will be referred to as the perfect feast petition offering. 4. a short prayer to tsiu marpo found within a collection of various prayers to protector deiti

p. 216-219. 20 see snellgrove 2002, pp. 167-168; beyer 1978, pp. 45-47, 399; and simmer-brown 2001. 14 given the overlapping natures of these demons, many of these distinct class titles have been used synonymously with each other. individual demons can also be associated with multiple categories. for instance, tsiu marpo traditionally belongs to the might demon (btsan) class but is considered the king of the violence demons (gnod sbyin; many of his appellations also refer to him as a violence demon. also, despite the numerous sanskrit terms associated with each demon, they are not necessarily indicative of the origin of these deities in india. most of these deities are indigenous and have been later assimilated into indian tantric classification systems, yet they still retain many of their

ese tibetan terms; therefore, compound phrases must be concocted that aim to convey these distinctions. the life-force (bla) is an ancient tibetan concept of a soul that is tied to an individual and yet is also connected to a geographical feature, such as a mountain or lake. the well-being of the individual is thus dependent on the proper care of these geographical sites. for instance, a chief or king whose life-force is bound to a forest will fall ill and die if that forest is cut down. also, a person s life-force can wander or even be stolen from them by malicious deities. rituals must be performed to appease such forces and replace the life-force. samuel speculates that the homophonic similarity between the words god (lha) and life-force (bla) is not a coincidence and is tied to an anci

BLACK WITCHCRAFT

does the initiatic stream of the watchers survive. those of the yatu or sorcerous path of ahriman within the circle of ritual evocation, known as azothoz, does the therion atavistic shadows emerge from the darkness of flesh. azothoz in the lore of the circle represents the alpha and omega, being the beginnning and end which is also the primal current of the serpent, or az azhi dahaka, the dragon king of persian sorcerous lore. the great work as within the model of the witches sabbat proves a challenging and darksome journey wherein the initiate drinks deep from 10 the skull cup filled with the venom d blood of seth-an, who then eats of the flesh of abel and whose blood is offered to his own angel-demon, the very essence and representation of the great work itself. the sabbat as being a du

BLAVATSKY H P ANTHROPOGENESIS

from the seven rishis who were saved with vaivasvata manu, down to noah's ark, into which beasts, fowls, and living creatures were taken by "sevens" thus we see the figures 1, 3, 5, 7, as perfect, because thoroughly mystic, numbers playing a prominent part in every cosmogony and evolution of living beings. in china, 1, 3, 5, 7, are called "celestial numbers" in the canonical "book of changes (yi king, or transformation, as in "evolution. the explanation of it becomes evident when one examines the ancient[[footnote(s[[footnote continued from previous page] seems to believe and to seek to prove that the esoteric learning of the aryans and the egyptians was derived from the mayas. but, although certainly coeval with plato's atlantis, the mayas belonged to the fifth continent, which was prece

herefore, also, we find plato stating that the deity geometrizes in fabricating the universe. the kabalistic book, the sepher jezirah, opens with a statement of the hidden wisdom of alhi in sephrim, i.e, the elohim in the sephiroth "in thirty and two paths, hidden wisdom, established jah, jhvh, tzabaoth, elohi of israel, alhim of life, el of grace and mercy- exalted, uplifted dweller on high, and king of everlasting, and his name- holy! in three sephrim: viz- b-s'ph-r, v-s'ph-r, v-siph-o-r "this comment sets forth 'the hidden wisdom' of the original text by hidden wisdom, that is, by the use of words carrying a special set of numbers and a special phraseology, which will set forth the very explanatory system which we find to fit so accurately in the hebrew bible. in setting forth his schem

sons of soma (the moon) are immortal. cease thy complaints (b. thy seven skins are yet on thee. thou art not ready. thy men are not ready (c (a) kumuda-pati is the moon, the earth's parent, in his region of soma-loka. though the pitris (pitar or "fathers) are sons of the gods, elsewhere sons of brahma and even rishis, they are generally known as the "lunar" ancestors (b) pitri-pati is the lord or king of the pitris, yama, the god of death and the judge of mortals. the men of budha (mercury) are[[footnote(s[[footnote continued from previous page] bloodshed, was but a secondary idea flowing out of the primary one of shedding of blood in conception for the first time" hence jehovah became later a fighting god "lord of hosts" and one who commands war. he is the aggressive zodh- or cain by perm

s (sexless, rather; the semites also had triadic deities, but introduced sex (p. 246- or phallicism. with the aryans and the earliest akkadians all things are emanations through, not by, a creator or logos. with the semites everything is begotten[[footnote(s* whence the identity of the ideas? the chinese have the same traditions. according to the commentator kwoh p'oh, in the work called shan-hai-king "wonders by sea and land" a work which was written by the historiographer chung ku from engravings on nine urns made by the emperor yu (b.c. 2255, an interview is mentioned with men having two distinct faces on their heads, before and behind, monsters with bodies of goats and human faces, etc. gould, in his "mythical monsters" p. 27, giving the names of some authors on natural history, mentio

s by sea and land" a work which was written by the historiographer chung ku from engravings on nine urns made by the emperor yu (b.c. 2255, an interview is mentioned with men having two distinct faces on their heads, before and behind, monsters with bodies of goats and human faces, etc. gould, in his "mythical monsters" p. 27, giving the names of some authors on natural history, mentions shan-hai-king. according to kwoh p'oh (a.d. 276-324) this work was compiled three thousand years before his time, or at seven dynasties distance. yang sun of the ming dynasty (commencing a.d. 1368) states that it was compiled by kung chia and chung ku (as stated above. chung ku at the time of the last emperor of the hia dynasty, b.c. 1818, fearing that the emperor might destroy the books treating of the an

BLAVATSKY H P COSMOGENESIS

still extant, and entirely incomprehensible, for the greater portion of their readers, without those additional volumes of commentaries and explanations. such are, for instance, the works of lao-tse, the predecessor of confucius* he is said to have written 930 books on ethics and religions, and seventy on magic, one thousand in all. his great work, however, the heart of his doctrine, the "tao-te-king" or the sacred scriptures of the taosse, has in it, as stanislas julien shows, only "about 5,000 words (tao-te-king, p. xxvii, hardly a dozen of pages, yet professor max muller finds that "the text is unintelligible without commentaries, so that mr. julien had to consult more than sixty commentators for the purpose of his translation" the earliest going back as far as the year 163 b.c, not ea

ses of the european chinese scholars; and tradition affirms that the commentaries to which our western sinologues have access are not the real occult records, but intentional veils, and that the true commentaries, as well as almost all the texts, have long since disappeared from the eyes of the profane[[footnote(s "if we turn to china, we find that the religion of confucius is founded on the five king and the four shu-books, in themselves of considerable extent and surrounded by voluminous commentaries, without which even the most learned scholars would not venture to fathom the depth of their sacred canon (lectures on the "science of religion" p. 185. max muller) but they have not fathomed it- and this is the complaint of the confucianists, as a very learned member of that body, in paris

f the egyptians and the outward marks of the difference of sexes made on the mummies, that it has led to the most ludicrous mistakes. only a year or two since, one of that kind was discovered at boulaq, cairo. the mummy of what had been considered the wife of an unimportant pharaoh, has turned out, thanks to an inscription found on an amulet hung on his neck, to be that of sesostris- the greatest king of egypt[[vol. 1, page] xxx introductory. own conclusions, which may be very "scientific" in the sight of oriental scholars, but yet very wide of the mark of actual truth. the conflicting views on the subject of chronology, in the case of the vedas, of the various eminent philologists and orientalists, from martin haug down to mr. max muller himself, are an evident proof that the statement ha

his, the builders, etc, were all men- of whatever forms and shapes- in other worlds and the preceding manvantaras. this subject, being so very mystical, is therefore the most difficult to explain in all its details and bearings; since the whole mystery of evolutionary creation is contained in it. a sentence or two in it vividly recalls to mind similar ones in the kabala and the phraseology of the king psalmist (civ, as both, when speaking of god, show him making the wind his messenger and his "ministers a flaming fire" but in the esoteric doctrine it is used figuratively. the "fiery wind" is the incandescent cosmic dust which only follows magnetically, as the iron filings follow the magnet, the directing thought of the "creative forces" yet, this cosmic dust is something more; for every at

cted with karma- being its direct recorders[[footnote(s* the jews, save the kabalists, having no names for east, west, south, and north, expressed the idea by words signifying before, behind, right and left, and very often confounded the terms exoterically, thus making the blinds in the bible more confused and difficult to interpret. add to this the fact that out of the forty-seven translators of king james i. of england's bible "only three understood hebrew, and of these two died before the psalms were translated (royal masonic cyclopaedia, and one may easily understand what reliance can be placed on the english version of the bible. in this work the douay roman catholic version is generally followed* the symbol for sacred and secret knowledge was universally in antiquity, a tree, by whic

BLUE EQUINOX

the message of the master therion. it explains the essence of the new law in a very simple manner. liber dcccxxxvii: the law of liberty. this is a further explanation of the book of the law in reference to certain ethical problems. liber dcxxiii: de thaumaturgia. a statement of certain ethical considerations concerning magick. liber lxxiii: the urn. this is the sequel to the temple of solomon the king and is the diary of a magus. this book contains a detailed account of all the experiences passed through by the master therion in his attainment of this grade of initiation, the highest possible to any manifested man. liber lxxi: the voice of the silence by h.p. blavatsky, with an elaborate commentary by frater o.m. frater o.m, 7 =48, is the most learned of all the brethren of the the equinox

a magical operation, particularly concerning the planet luna, written in the form of a novel. liber dcclxxvii. a complete dictionary of the correspondences of all magical elements, reprinted with extensive additions, making it the only standard comprehensive book of reference ever published. it is to the language of occultism what webster or murray is to the english language. liber ccxvi. the yi king (classic of changes) a new translation, with a commentary, by the master therion. confucius said that if his life were to be prolonged by a few years, he would give fifty of them to the study of this book. liber clvii. the tao teh king. a new translation, with a commentary, by the master therion. this is the most exalted and yet practical of the chinese classics. liber clxv. the account of th

message of the master therion, which explains the essence of the new law in a very simple manner. liber dcccxxxviii. the law of liberty, which is a further explanation of the book of the law in reference to certain ethical problems. collected works of a. crowley. these works contain many mystical and magical secrets, both stated clearly in prose, and woven into the robe of sublimest poesy. the yi king (s. b. e. series, oxford university press) the .classic of changes; give the initiated chinese system of magick. the tao te king (s. b. e. series) gives the initiated chinese system of mysticism. tannh user, by a. crowley. an allegorical drama concerning the progress of the soul; the tannh user story slightly remodelled. the equinox 20 the upanishads (s. b. e. series) the classical basis of v

sophy. a compendious account of philosophy from the earliest times. most valuble as a general education of the mind. the spiritual guide of molinos. a simple manual of christian mysticism. the star in the west (captain fuller. an introduction to the study of the works of aleister crowley. the dhammapada (s. b. e. series, oxford university press. the best of the buddhist classics. the questions of king milinda (s. b. e. series) technical points of buddhist dogma, illustrated by dialogues. liber dcclxxvii vel prolegomena symbolica ad systemam sceptico-mystic vi explicand, fundamentum hieroglyphicam sanctissimorum scienti summ. a complete dictionary of the correspondences of all magical elements, re-printed with extensive additions, making it the only standard comprehensive book of reference

r in amenti sub figur ccxxxi. liber carcerum twn qliphoth cum suis geniis. addentur sigilla et nomina eorum. this is an account of the cosmic process so far as it is indicated by the tarot trumps. liber cd. liber tav vel kabbal trium literarum sub figur cd. a graphic interpretation of the tarot on the plane of initiation. liber lviii. this is an artical on the qabalah in the temple of solomon the king, equinox v. liber lxiv. liber israfel, formerly called anubis. an instruction in a suitable method of preaching. liber lxxxiv. vel chanokh. a brief abstraction of the symbolic representation of the universe derived by dr. john dee through the scrying of sir edward kelly. its publication is at present incomplete. liber dxxxvi. batrachophrenoboocosmomachia. an instruction in expansion of the fi

BOOK OF ENOCH

was no doubt pleased to see enoch's prophecy fulfilled. the book probably existed mainly in hebrew during the thousand years after the exodus. no hebrew copies exist today, however, although there are some hebrew passages quoted in some of the aramaic fragments that survive from a few centuries bc. the appearance of the book in ethiopia, is probably due to events in jerusalem during the reign of king manasseh of judah (695- 642 bc, which are documented in the bible (2chronicles 33:1- 20, and at 2kings 21:1- 18. king manasseh was not of the jewish faith, he erected alters to baal and asherah in solomon's temple. in kings at 21:16, it says that so much innocent blood was shed that it filled jerusalem from end to end. at this time, the religious establishment left the country, taking the ark

and saw the mass of blood that was being shed on the earth and all the iniquity that was being done on the earth. 9.2] and they said to one another "let the devastated earth cry out with the sound of their cries, up to the gate of heaven. 9.3] and now to you, oh holy ones of heaven, the souls of men complain, saying "bring our complaint before the most high" 9.4] and they said to their lord, the king "lord of lords, god of gods, king of kings! your glorious throne endures for all the generations of the world, and blessed and praised! 9.5] you have made everything, and power over everything is yours. and everything is uncovered, and open, in front of you, and you see everything, and there is nothing that can be hidden from you. 9.6] see then what azazel has done; how he has taught all iniq

t out, and a reply came to him in a dream (13.7-8, but he also says at 12.1-2 that he had disappeared because he was with the watchers. 12.1] and then enoch disappeared and none of the sons of men knew where he was hidden, where he was, or what had happened. 12.2] and all his doings were with the holy ones, and with the watchers, in his days. 12.3] and i enoch, was blessing the great lord and the king of eternity. and behold, the watchers called to me- enoch the scribe- and said to me: 12.4 "enoch, scribe of righteousness. go and inform the watchers of heaven, who have left the high heaven and the holy eternal place, and have corrupted themselves with women, and have done as the sons of men do and have taken wives for themselves, and have become completely corrupt on the earth. 12.5] they

aid to me: enoch, why do you ask me about the fragrance of this tree, and why do you inquire to learn? 25.2] then i, enoch, answered him saying: i wish to learn about everything, but especially about this tree. 25.3] and he answered me, saying: this high mountain, which you saw, whose summit is like the throne of the lord, is the throne where the holy and great one, the lord of glory, the eternal king, will sit, when he comes down to visit the earth for good. 25.4] and this beautiful and fragrant tree, and no creature of flesh has authority to touch it until the great judgment, when he will take vengeance on all and bring everything to a consummation forever, this will be given to the righteous and the humble. 25.5] from its fruit, life will be given to the chosen; towards the north it wil

and this beautiful and fragrant tree, and no creature of flesh has authority to touch it until the great judgment, when he will take vengeance on all and bring everything to a consummation forever, this will be given to the righteous and the humble. 25.5] from its fruit, life will be given to the chosen; towards the north it will be planted, in a holy place, by the house of the lord, the eternal king. 25.6] then they will rejoice with joy and be glad in the holy place. they will each draw the fragrance of it into their bones, and they will live a long life on earth, as your fathers lived. and in their days sorrow and pain, and toil and punishment, will not touch them. 25.7] then i blessed the lord of glory, the eternal king, because he has prepared such things for righteous men, and has c

BOOK OF JASHAR

god. you have forgotten the warfare that i ended, so let us make blood sacrifices at the new moon. then you will see and remember, and you will know that god still inhabits our kingdom" thus nimrod reigned until his death, and he was entombed in the high tower, and everyone mourned how the mighty had fallen. the people were afraid of being divided, so nimrod was succeeded by other kings. but each king was driven to exalt his own name, and the tower of each generation was built higher than before. in time, the royal engineers learned how to reach up to heaven. monitors were appointed in every village, so that those who did not make bricks for the tower should be sacrificed into its mortar. and isaac was arrested, because he left his work gang when his sons were born. 6. when isaac was broug

ay find peace" and abram asked "how can we be fathers of separate nations? will not my sons marry their daughters, and my daughters marry their sons" then god put a blessing on abram, and so to this day he has been called ibrahim, the father of many nations. commentary on the jashar apocryphon at the dedication of the first temple, a supreme watershed moment in the history of the jewish religion, king solomon is said to have justified the proceedings by a scriptural quote from the "book of jashar (1 kings 8.13, from the greek septuagint sources. other citations of jashar in the hebrew bible include joshua 10.13, where joshua stops the moon and the sun, and 2 samuel 1.18, where david mourns jonathan and saul. we cannot help wondering what could have been in this "straight book (in hebrew, j

become many nations. the story of nimrod is about the process of becoming a nation, and the story of abram is about becoming many nations. 5. we can readily understand how the early farmers, struggling to defend their lands and stored harvests, might have submitted to skilled hunters-turned-soldiers for protection. thus, as in the bible, nimrod is described as a great hunter who becomes the first king. here, however, nimrod's talents include much more than just the killing ability of a hunter. he is portrayed as a shrewd leader, who has a keen sense of how to motivate and control the people around him, as he uses both material rewards and mythological stories to gain his soldiers' loyalty. so nimrod forms his band of landless hunters into a disciplined army, and then he uses this army to b

control the people around him, as he uses both material rewards and mythological stories to gain his soldiers' loyalty. so nimrod forms his band of landless hunters into a disciplined army, and then he uses this army to become master of all the noahite communities. nimrod's use of mythological story-telling to teach loyalty to his soldiers is just what we should expect from a platonic philosopher-king at the start of his career. when he tells stories to mold his army, he incidently gives us the name "jinn" for the patterns that existed in the first age after creation, and we may guess that our own knowledge of these jinn (as summarized in the first paragraph) might be attributed to nimrod's revelations. as he creates the first kingdom, nimrod also acts as a prophet, revealing that god want

with his two hands, and human, who had a withered arm and could not control the dispute between his sons. both men faced the perennial problem of disputes that threaten to fracture the community. but whereas the story of human and cain is a tragedy resulting from weak leadership, the story of nimrod and isaac is a tragedy resulting from leadership that grows too strong. even nimrod, a philosopher-king and prophet, could not achieve the suppression of disputes and the union of the noahites without force and killing. when his ability to exercise force weakens in his old age, he finds that he is trapped in his position, because the families of his victims are waiting for revenge. he understands that they will devour him if he ever lets go of the reins of power, but his great hands are weakeni

BOOK T

thy to open the book, and to loose the seals thereof' the titles of the symbols 1. the ace of wands is called the root of the powers of fire. 2. the ace of cups is called the root of the powers of water. 3. the ace of swords is called the root of the powers of air. 4. the ace of pentacles is called the root of the powers of earth. 5. the knight of wands is "the lord of the flame and lighting: the king of the spirits of fire" 6. the queen of wands is "the queen of the thrones of flame" 7. the king of wands is "the prince of the chariot of fire" 8. the knave of wands is "the princess of the shining flame: the rose of the palace of fire" 9. the knight of cups is "the lord of the waves and the waters: the king of the hosts of the sea" 10. the queen of cups is "the queen of the thrones of the w

me" 7. the king of wands is "the prince of the chariot of fire" 8. the knave of wands is "the princess of the shining flame: the rose of the palace of fire" 9. the knight of cups is "the lord of the waves and the waters: the king of the hosts of the sea" 10. the queen of cups is "the queen of the thrones of the waters" book t page 1 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 11. the king of cups is "the prince of the chariot of the waters" 12. the knave of cups is "the princess of the waters: the lotus of the palace of the floods" 13. the knight of swords is "the lord of the wind and the breezes: the king of the spirits of air" 14. the queen of swords is "the queen of the thrones of air" 15. the king of swords is "the prince of the chariot of the winds" 16. the knave of sword

s" 13. the knight of swords is "the lord of the wind and the breezes: the king of the spirits of air" 14. the queen of swords is "the queen of the thrones of air" 15. the king of swords is "the prince of the chariot of the winds" 16. the knave of swords is "the princess of the rushing winds: the lotus of the palace of air" 17. the knight of pentacles is "the lord of the wide and fertile land: the king of the spirits of earth" 18. the queen of pentacles is "the queen of the thrones of earth" 19. the king of pentacles is "the prince of the chariot of earth" 20. the knave of pentacles is "the princess of the echoing hills: the rose of the palace of earth" no. card lord of decan in 21 5 of wands strife saturn leo 22 6 of wands victory jupiter leo 23 7 of wands valour mars leo 24 8 of pentacles

of the name in each suit: the radix, father and commencement of material forces, a force in which all the others are implied, and of which they form the development and completion. a force swift and violent in its action, but whose effect soon passes away, and therefore symbolized by a figure on a steed riding swiftly, and clothed in complete armour. therefore is the knowledge of the scale of the king so necessary for the commencement of all magical working. the four queens book t page 4 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 are seated upon thrones; representing the forces of the he of the name in each suit; the mother and bringer-forth of material forces: a force which develops and realizes that of the king: a force steady and unshaken, but not rapid, though enduring. i

nger-forth of material forces: a force which develops and realizes that of the king: a force steady and unshaken, but not rapid, though enduring. it is therefore symbolized by a figure seated upon a throne: but also clothed in armour. the four princes these princes are figures seated in chariots, and thus borne forward. they represent the vau forces of the name in each suit: the mighty son of the king and queen, who realizes the influence of both scales of force. a prince, the son of a king and queen, yet a prince of princes, and a king of kings: an emperor whose effect is at once rapid (though not so swift as that of the queen) and enduring. it is, therefore, symbolized by a figure borne in a chariot, and clothed in armour. yet is his power vain and illusionary, unless set in motion by hi

BOOK OF BLACK SERPENT

ff (from god) and the symbolic form is that of black, evil giants. also to kether belong the thaumiel or thamiel, the bicephalous ones; and their forms are those of dual, giant heads, with bat-like wings; they have not bodies for they are those who seek continually to unite themselves unto the bodies of other beings and forces. unto chokmah are referred the dukes of esau and the ghogiel (from og, king of bashan, or, as it is sometimes written, oghiel, and they attach themselves unto living and material appearances, and their form is like that of the black, evil giants with loathsome serpents twined around them. unto binah are referred the satariel or harasiel, the concealers and destroyers whose forms and appearances are a gigantic, veiled head with horns and hideous eyes seen through the

BOOK OF PLEASURE

determine the deliberative "the truth" cannot be divided. self-love only cannot be denied and is self-love as such when paradoxical, under any condition, hence it alone is truth, without accessories complete. others praise ceremonial magic, and are supposed to suffer much ecstasy! our asylums are crowded, the stage is over-run! is it by symbolizing we become the symbolized? were i to crown myself king, should i be king? rather should i be an object of disgust or pity. these magicians, whose insincerity is their safety, are but the unemployed dandies of the brothels. magic is but one's natural ability the book of pleasure (self love) get any book for free on: www.abika.com 5 to attract without asking; ceremony what is unaffected, its doctrine the negation of theirs. i know them well and the

terference with spontaneous expression. the great leonardo's mathematics, etc, served to "deceive" him as such an hypothesis (and as sigils. our lives are full of the symbolism of those predominating karmas we are governed by. all ornament, useless dress, etc, are such (they please people because they feel the identification, and the means of locating them (karmas. the symbolism of crowning a man king, is that he, resembling the book of pleasure (self love) get any book for free on: www.abika.com 33 god (on earth, has reached the lowest strata of his sub-consciousness (those one-cell organisms if you like, which predominate as governing his functions (of course, those crowned kings are never such, they symbolise the "hope" not the reality) hence the floral nature of and precious stones in

f love) get any book for free on: www.abika.com 33 god (on earth, has reached the lowest strata of his sub-consciousness (those one-cell organisms if you like, which predominate as governing his functions (of course, those crowned kings are never such, they symbolise the "hope" not the reality) hence the floral nature of and precious stones in design of the crown relate to first principles. he is king who has reached the dual principle in its simplicity, the first experience which is all experience. he has no need of crowns and kingdoms. by sigils and the acquirement of vacuity, any past incarnation, experience, etc, can be summoned to consciousness. it may even happen in sleep in the form of dreams, but this means is very difficult (chapters on day and night dreaming for pleasure omitted)

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

, for success in the hunt, for seasonal needs there necessarily developed a priesthood: a'select few more able to bring results when directing the rituals. in some areas of europe (though probably not as generally widespread as murray indicated) these ritual leaders, or priests and priestesses, became known as the wicca* the "wise ones. in fact by the time of the anglo-saxon kings in england, the king would never think of acting on any important matter without consulting the witan; the council of wise ones. and indeed the wicca did have to be wise. they not only led the religious rites but also had to have knowledge of herbal lore, magick and divination; they had to be doctor, lawyer, magician, priest. to the people the wicca were plenipotentiaries between them and the gods. but, at the gr

rshness of the church. as it turned out the "devil" did not help the poor peasant either. but at least he was showing his disdain for the authorities; he was going against the establishment. it did not take mother church long to find out about this rebellion. satanism was anti-christian. witchcraft was also in their eyes anti-christian. ergo, witchcraft and satanism were one and the same. in 1604 king james i passed his witchcraft act, but this was repealed in 1736. it was replaced by an act that stated that there was no such thing as witchcraft and to pretend to have occult powers was to face being charged with fraud. by the late seventeenth century the surviving members of the craft had gone underground; into hiding. for the next three hundred years, to all appearances witchcraft was dea

use the phrase "my lady. but none of the other females is so addressed. as stated, in traditions other than these both "lord" and "lady" seem to be applied indiscriminately. i don't know if there is any historical precedent for this but, as with so many things, it doesn't really matter. it's again a case of what suits you. i am going to completely by-pass any discussion of the titles "queen" or "king. covens are autonomous and there are no" leaders of all witches" recognized in wicca, regardless of occasional claims to the contrary. covensteads and covendoms the name given to the home of the coven (the place where it always, or most often, meets) is the covenstead. within the covenstead, of course, is found the temple. the covendom traditionally extends for one league (approximately three

pring and autumn equinox. the four "greater sabbats" are more in the nature of seasonal, rather than specifically solar, festivals and are therefore times for general celebration with both god and goddess duly honored. janet and stewart farrar, in their book eight sabbats for witches (robert hale, london, 1981, suggest a deeper leit motif for the horned god, with a duality which they term the oak king and the holly king* although i see much merit in this, i am going to "stick to basics, as it were, and leave you to elaborate as the spirit moves you. in simple terms, we can think of the god predominating in the winter (the "dark half" of the year) and the goddess predominating in the summer (the "light half" of the year. this, of course, goes back to what i outlined in the first lesson orig

between the worlds are open. we call upon our ancestors, our loved ones, to pass through and join with us at this time. we invite them to delight in celebration with those they love" then follows an enactment of a seasonal motif. this can vary greatly and may be based on any of a number of themes, including local beliefs and practices. here are some examples: life death new life; death of the old king and crowning of the new; the turning wheel of the year; the killing-off of those animals (cattle) that would not survive the winter; return of the dead to rejoice, briefly, with the living; gathering of the harvest and storing for the winter; the creation of the world, with chaos transformed to order. this enactment can take the form of a play, mime or dance. at the end of the enactment, the

BUDGE E

e hidden, and which contain the image of osiris. this god crieth [to the hidden forms which p. 118 are in them, and they hearken to the voice of this god, and then he passeth them by" click to view the four kings of the south. in the abode of osiris are sixteen gods in mummied forms. the first four are bearded, and wear the menat and the white crown, and each is described by the title suten, i.e "king of the south" the second four are bearded, and are described as heteptiu, the third four are bearded, and wear the menat and the red crown, and each is described by the title bat, and the fourth four are bearded, and are called p. 119 click to view the four heteptiu gods. click to view the four kings of the north. click to view the four "spirits" p. 120 khu, i.e "spirits" immediately in front

CASE PAUL F THE BOOK OF TOKENS

h father and mother, and as mother, i am she who bringeth forth and nourisheth. yet this my maternal nature remaineth virgin and unsullied, though it be the womb of birth for countless thousands. 5 absorb thyself in this great sea of the waters of life. dive deep in it until thou hast lost thyself. and having lost thyself. then shalt thou find thyself again, and shalt be one with me, thy lord and king. thus shalt thou learn the secret of the restoration of the king unto his throne [122] m e m 6 and in this path of stability shall my knowledge of roots of being be united to the glorious splendor of the perfect knowledge which is established in the mirror of the clear waters of hod. for when the surface of those waters is disturbed by no slightest ripple of thought. then shall the glory of m

. here is the advice given by all mystical teachers. when the great sea is perceived as something pertaining to our inner life, we may learn to dive deep into it, thus losing the sense of personal separateness in our understanding of the perfect unity of the all. when we have lost the false, illusive, personal "self, we find the true, eternal self, and then we are one with him who is our lord and king "the restoration of the king unto his throne" i s an echo from the book of formation "ten are the numbers out of nothing, and not the number nine, ten and 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

e lord is in every place? and david saith" if i descend into sheol, thou art there [147] t h e book o f t o k e n s 3 ayin is that eye, and it is in every place in very truth, because place there is not, save in the manifested, and wherever place is there also are light and darkness, side by side. from the mixture of light and darkness do all things proceed, and i am prince of darkness as well as king of light. shall there be anything wherein i, the lord of all, have no dominion? 4 they see crookedly who know this not, and in their deluded minds they divide my nature, setting the kingdom of light over against the realm of darkness, and thus making two gods. but the darkness is the fountain of existence, whence the universe floweth forth, and thick darkness, which is my habitation, is the s

he who hath eyes to see, and mind to remember, may see in the very word guph, that the heart of its meaning hath to do with hearing, for what else is vav but the heart of the word? and is not vav at once the special letter of ben the son and the sign of hearing? this thy body, o child of earth and sky, is truly the heavenly vision of the goodness of the eternal. this thy body is the palace of the king; this thy body is the manifested world of god and man; this thy body is the seamless robe of adonai. for 1 am thy lord, and the lord and his temple are one [2we wicca01.txt a practical guide to witchcraft and magic spells by cassandra eason contents [insert pic p005- book cover (front (back) scan/ edit notes introduction- the power of white witchcraft 1- the origins and practice of witchcraft

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

for health, love, fertility and prosperity. in chapter 13, seasons and festivals, i describe the major solar, lunar and agricultural festivals that formed a focus for attracting abundance and increase to the land, animals, crops and people, tapping into the life force that connected them all. in past time, the well-being of the planet was considered to be the responsibility of peasant as well as king through paying tributes and enacting age-old ceremonies to invoke the necessary energies for the wheel of the year to turn. so individual prosperity or fertility was attained both through private spells and charms and by sending positive energies to the earth and the cosmos and, in a sense, receiving bounty as those beams were amplified and returned to the sender. folk or domestic magick was

's lap and together the parents and child form a trinity. horus brings clarity of mind and purpose and the ability to seize upon an opportunity, and is effective for uncovering secrets, deception and illusion. lugh lugh, the celtic 'shining one, who gives his name to lughnassadh, celtic festival of the first harvest, was the young solar deity who replaced the dagda, father of the gods, as supreme king. he was associated with sacrifice, as the sun king who was reborn each year at either the mid-winter solstice or the spring equinox. legend has it that when lugh arrived to join the tuatha de danaan, he went to the palace of tara and asked for a position in the court (the tuatha de danaan were the ancient irish gods and goddesses, literally 'the tribe of danu, who was the creatrix goddess) he

es. vesta can be invoked in rituals centred around the element fire. father gods the father gods represent authority, channelled power, benevolence and altruism, nobility of purpose, expansion and limitless potential [insert pic p068- dagda dagda, the father god in the celtic tradition, was also called eochaid ollathair (father of all) and ruadh rofessa (the red one of knowledge. he was the first king of the tuatha de danaan, the irish gods, and it was believed that he performed miracles and saw to the weather and the harvest. dagda was lord of life and death and the primary god of fertility. with his huge club, he made the bones of his people's enemies 'fall like hail beneath the horses. with one end of the club, it was said, he could kill nine men with a single blow and with the other co

ient egypt, mainly because he promised non-royal believers that resurrection and salvation from death were for everyone, poor as well as rich. originally he was identified with each dead pharaoh, and his son horus was identified with the reigning successor. osiris married his sister isis, and his brother seth married isis's sister nephthys. according to legend, osiris was at first made an earthly king by his father geb, the earth god. osiris ruled wisely, teaching his people about agriculture and the arts. but osiris's brother seth was jealous and vowed to kill him. seth invited osiris to a feast and showed the guests a fine coffer, promising that whoever fitted inside would be the owner. osiris stepped inside the coffer and it fitted perfectly. seth slammed the lid tight and he and his fo

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

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

devil's shoestring, bowels-of-christ, and blood-of-jesus leaves were utilized to heal and give the carrier control and protection "jew david" was a plant that was especially prized among slaves for its therapeutic properties, whereas "adam and eve" root brought luck. individuals who possessed sampson's root or st.-john's-wort boasted of supernatural security. the leaves of the peace plant and the king-of-the-woods, patterned in the shape of a cross, were sacred and powerful if used with a prayer to "the father, son and holy ghost"[29] christian accoutrements were utilized in other unusual ways by african american conjurers. a common procedure for divination used by slaves involved the use of a bible for detection of criminals. jacob stroyer, who was enslaved in south carolina in the 1840s

american slavery and the negro (new york: octagon books, 1926, louisiana cases, vol. 3, p. 404; records of the superior council of louisiana, october 21 and 25, 1729. 29. petition of leroy beauford, general assembly, 1800, petition no. 174, south carolina state archives, columbia. i am grateful to sharla fett for sharing these materials with me. 30. secretary of state court records, box 312, the king v. sarah wiggins, 1772, north carolina department of archives and history, raleigh. in another case from virginia, a white mother who delivers a mulatto baby used as her defense in divorce proceedings the claim that a negro, robin "had overcome her by saying that he wou'd conger" in order to procure a husband for her (benjamin butt divorce petition, norfolk county, december 7, 1803, legislati

CHRONOLOGIA RORISPERGIUS

on into anatolia around 2000 bc.(lincoln: 1981..pg 181) harran founded as a merchant outpost of ur, situated on the major trade route across northern mesopotamia. the name comes from the sumerian and akkadian "harran-u, meaning "journey "caravan, or "crossroad. 2000-1900 abraham, b. in ur, according to bible lived to age of 175. 1857 bc birth of shenrab in the 1st wood male mouse year, the son of king gyal tokar and queen zanga ringum (wangyal: 1993..pg 30) 1800 enuma elish, bablyonian creation myth. 1700 bc 17th and 15th centuries bc..asherah was their mother goddess. the consort of jehovah 'she who treads on the sea-(petty: 1990) 1760 gilgamesh epic. 1600 orig. egyptian book of the dead (book of coming forth by day. 1570 ebers papyrus 1550-1450 o.c. rig-veda, sama-veda and yajur-veda 150

ss mitra in northern mesopotamia. avesta composed in avestan (an east-iranian language) 1200 origin of judaism, o.c. of o.t, starting with the torah (the first 5 books. sophocles claimed dice were invented by palamedes during the siege of troy. herodotus attributed them to the lydians in the reign of atys. 1194 fall of troy (events described in iliad/odyssey. 1100 (ca) rise of mayan culture. 994- king david captures jerusalem. 10th century bce solomon, son of david, king of israel flourished 950 torah/pentateuch, song of songs. 900 bc "the sacrificial deities, agni and soma, as personifications of the ritual order, effectively survived the transition from theism to pantheism in 900 bc (james: 1963..pg 77) 800- the iliad and the odyssey were recited by a blind poet named homer; hesiod: work

ays of interpreting scripture and history; he concludes that the world is on the verge of the period just before the advent of antichrist. c. 1180 sefer bahir 1180 "comte del graal" of chrestien de troyes 1189-92: the third crusade, responding to saladin's conquest of jerusalem in 1187, results in the accidental death of holy roman emperor frederick i barbarossa and some great stories for english king richard i the lion-hearted, who stops on his way out to visit joachim. the crusade does not, however, re-take jerusalem. 1189-1245 ibn al-farid egyptian poet sufi way of love intoxication c.1190- 1260 richard de fournival. trouv re 1190: rambam writes the moreh nebukhim, or guide to the perplexed, using rationalism to reconcile judaism with aristotle's laws of nature, and shloshah-asar ikkari

sizeable domains of the count of toulouse into their kingdom. c.1210- 1272 jehan brete. trouv re member of the confr rie des jongleurs d'arras. c.1210 azriel of gerona(student of isaac the blind) commentary on the sefer yezirah promoted neoplatonic elements in kabbalah; aquainted with the ideas of john scotus erigena and ibn gabirol. 1210-1281 guglielma, princess blazena vilemina, daughter of the king of bohemia. guglielmites believed that guglielma of milan was the incarnation of the holy spirit and wished to establish a church with a female pope and female cardinals. 1214 franciscan friar roger bacon, born in somerset 1215 b. yehuda ha-cohen ibn matqha, astrologer in the entourage of frederick ii. translated his encyclopaedia: midras ha-hokhmah( the search for knowledge, from hebrew into

canti leader of the fedeli d'amore and initiator of dante. 1256 latin translation of gh yat al-hak m fi'l-sihr, or picatrix(the aim of the sage)the attribution to the andalusian mathematician al-majriti (or al-madjriti d. ca. 1004-7) is considered pseudo-epigraphic. listing of decans. one of the principal sources of the aim of the sage was the encyclopedia of the brethren of purity (ihw n al-saf. king alfonso the wise of castile orders translation of alchemical texts from arabic. he is supposed to have written 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 li

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

thy god that he hath made thee bird? wilt trouble thy wee head that he made thee not a man? be still, he hath it well bethought and be content therewith. what do i then, a worm of earth to judge along with god? that i in this heaven s storm do wrestle with all art. thou canst not fight with god. and whoso is not fit for this, let him be sped away o man, be satisfied that he hath made thee not the king and take it not amiss, perchance hadst thou despised his name, that were a sorry matter: for god hath clearer eyes that that he looks into thy heart, thou canst not god deceive. i page 10 this i sang now from the bottom of my heart throughout the whole forest, so that it resounded from all parts, and the hills repeated my last words, until at length i saw a curious green heath, to which i bet

iced. for although i had not hitherto gone far, yet my earnest longing made me very faint, whereupon i hastened to the trees to rest a little under them. but as soon as i came somewhat closer, i saw a tablet fastened to one of them, on which (as afterwards i read) in curious letters the following words were written: god save you, stranger! if you have heard anything concerning the nuptials of the king, consider these words. by us the bridegroom offers you a choice between four ways, all of which, if you do not sink down in the way, can bring you to his royal court. the first is short but dangerous, and one which will lead you into rocky places, through which it will scarcely be possible to pass. the second is longer, and takes you circuitously; it is plain and easy, if by the help of the m

the way, can bring you to his royal court. the first is short but dangerous, and one which will lead you into rocky places, through which it will scarcely be possible to pass. the second is longer, and takes you circuitously; it is plain and easy, if by the help of the magnet you turn neither to left nor right. the third is that truly royal way which through various pleasures and pageants of our king, affords you a joyful journey; but this so far has scarcely been allotted to one in a thousand. by the fourth no man shall reach the place, because it is a consuming way, practicable only for incorruptible bodies. choose now which one you will of the three, and persevere constantly therein, for know whichever you will enter, that is the one destined for you by immutable fate, nor can you go b

three, and persevere constantly therein, for know whichever you will enter, that is the one destined for you by immutable fate, nor can you go back in it save at great peril to life. these are the things which we would have you know. but, ho, beware! you know not with how much danger you commit yourself to this way, for if you know yourself to be obnoxious by the smallest fault to the laws of our king, i beseech you, while it is still possible, to return swiftly to your house by the way you came. as soon as i read this writing all my joy nearly vanished again, and i who before sang merrily, began now inwardly to lament. for although i saw all the three ways before me, and understood that henceforward it was vouchsafed to me to choose one of them, yet it troubled me that if i went the stony

he same manner (although somewhat more modestly. as soon as they came into the middle of the hall, and had descended from the throne, all the small tapers made obeisance before her. whereupon we all stood up from our benches, yet everyone stayed in his own place. now she having showed to us, and we again to her, all respect and reverence, in a most pleasant tone she began to speak as follows: the king, my gracious lord he is not far away, page 18 nor is his dearest bride, betrothed to him in honour. they have now with the greatest joy beheld your coming hither. wherefore especially they would proffer their favour to each one of you, and they desire from their heart s depth that ye at all times fare ye well, that ye have the coming wedding s joy unmixed with others sorrow. hereupon with all

COLLIER IRENE CHINESE MYTHOLOGY

is sacrificed: his bodily parts then become the many components of the universe, including gods, man and animals. in saharan africa the world was originally made out of the numerous segments of the sacrificed cosmic serpent minia, god s first creation an event remembered in animal sacrifice in the region to this day. there is a similar cosmic drama in an assyro-babylonian myth when the celestial king marduk slaughters the serpent tiamat, the feminine principle of chaos, and divides her enormous corpse: from one half marduk constructs the vault of heaven, from the other the solid earth .2 the story of panku also introduces one of the most important concepts in chinese thought: yin and yang. authors martin palmer and zhao xiaomin of the international consultancy on religion, education, and

has twelve to thirteen bamboo reeds lashed together like the tail of the phoenix. chinese music experts t. c. lai and robert mok explain its mellow sound [a]lthough the ancient chinese hit upon the idea of the pitch pipe, they had to rely on the singing of the [mythological phoenix] birds to fix the pitch.7 water war 51 5 yu rebuilds the earth introduction the story of yu the great is based on a king of the same name who ruled in chinese legend from 2205 to 2197 b.c. like all demigods of ancient times, yu the great changes into different shapes whenever necessary, including the forms of bears, humans, and dragons. unlike the demigods of ancient times, yu is the first to pass on his status as ruler to his descendants and thus create a dynasty, or ruling family. he named his dynasty the xia

osite creature with the horns of a deer, the ears of a cow, the eyes of a lobster, the head of a camel, the whiskers of a cat, the body of a snake, the belly of a frog, the scales of a carp, the talons of an eagle, and the paws of a tiger. dragons love to make vibrations in the sky by rolling huge pearls, creating thunder. lesser dragons are used as riding steeds by the gods of heaven. the ruling king in this story is the yellow emperor, a good leader who struggled with the mighty rivers that flooded the country each year. according to ancient myths, the yellow emperor had a pile of magic dirt that could absorb water. his grandson kun stole the magic earth and dropped little balls of dirt wherever he went. the dirtballs swelled into huge, fertile mounds of soil as they absorbed water. the

a mixture of fear and awe. the beautiful creature approached the woman and stopped before her. to cheng s surprise, the chi-lin bowed its head and dropped a piece of jade from its mouth at the woman s feet. when the creature spoke, its voice was like a clear, soft, faraway monastery bell. the chi-lin told cheng that soon she would bear a son who would be a great ruler, but one without subjects, a king without a throne. then the unicorn bowed gracefully and disappeared back into the shadows of the trees. carefully, cheng picked up the piece of jade. the chilin s message puzzled her, and the lustrous jade seemed to hold deep secrets below its cloudy surface. the stone felt naturally cold, yet warmed up quickly in the palm of her hand. the jade appeared dense and cloudy, yet the longer she lo

ecently toward each other. to learn without thinking is fatal, but to think without learning is just as bad. do not worry if no one knows you, but be worthy of being known. a good man can influence those above him: the inferior man can influence only those below him. do not do to others what you do not wish done to you. master kung, the giant, had indeed fulfilled the unicorn s prophecy. he was a king without a throne, a ruler without a kingdom. yet his ideas were true to the spirit of the chi-lin, and they brought order and peace throughout the land. the unicorn s prophecy 91 questions and answers q: at the time of kung qiu s birth, what were conditions like in china? a: bandits robbed and killed people, and no one could stop them. poor people were starving. the greedy lords took the farm

DANCE OF THE WITCHES

e to come between you and your immediate reality. i know it sounds simple, but you will find that the mind runs off and tries to speed up a lot. you may have to practise this a bit before it begins to work for you. i know it also sounds too easy to be effective, but that is the miracle of awareness. so simple, and yet so hard, and so penetratingly deep. a circle and three sides for the 'auld horn king you begin by marking or imagining a circle on the ground, with an equilateral triangle in it, pointing east. you should have an arthame or a double-edged knife, a cord, and a cup and bowl. make an altar to the two-horned king, outside of your circle, east of it, where the triangle points. you can visualize the altar, or actually have a space of ground or a low table of dark wood or a tree stu

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

es around this planet. some people still talk of being in 'seventh heaven' when something wonderful happens to them. one of these 'planes' is our third dimension and just above us vibrationally is the level which has manipulated us. in the book of enoch, the 'watchers' sound remarkably like extraterrestrials. the dead sea scrolls say that the father of noah was a 'watcher, and nebuchadnezzar, the king of babylon from 651-604bc, records being visited by a watcher and a holy one who came down from heaven.4 the dakas in mahayana buddhism were 'sky travelling beings' and padma sambhava, the founder of tibetan buddhism, was said to have left tibet in a celestial chariot.5 something similar was claimed for the biblical prophet elijah when he left israel6 and for the central american god, quetzal

avigator, a grand master of the order. columbus's father-in-law was one of prince henry's captains, and inherited maps and charts from him which columbus used to 'find' the americas. the red cross on a white background was the templars symbol. it was outlawed by the pope at the time of the purge. columbus's ships sailed with the red cross on a white background!3 his historic journey was funded by king ferdinand of aragon, spain and queen isabella of castile, spain, whose marriage helped to unify spain. these were 'catholic' monarchs funding a trip by a man flying the flag of the knights templar. more than that, other support came from leonardo da vinci and lorenzo de medici, both high initiates of brotherhood secret societies. given this background to columbus and caboto, it is hardly stre

ual? control. among the first bankers in the western world were the knights templar. they were given enormous riches by christians supporting the crusades and by legacies from people who were often hoping to buy a place in heaven. they were the wealthiest organisation in every country in which they established themselves, and their temples in paris and london became financial centres. eventually, king philip iv of france, in league with pope clement v, destroyed the templars and stole their fortune to pay debts and, as i outlined in the robots' rebellion, possibly for other reasons, too. the templars' grand master, jacques de molay, was burned at the stake and the order then went underground to work and plot secretly within other organisations. the christian world had a strict ban on usury

also called the neri, or black guelphs, and now the black nobility.10 they were the force behind the normans, who conquered england in the battle of hastings, led by william the conqueror in 1066. later, when based in genoa, italy, the black nobility supported robert bruce in his conquest of scotland and it was this same genetic line and secret society which ensured that william of orange became king of england, scotland and ireland.11 through william, the black nobility created the bank of england and the notorious east india company rapidly expanded to capture asia and the far east for the british (global elite) and to become the biggest drug running operation the world had yet seen. the political and economic union of england and scotland was designed to force scotland into this spider

ds and minerals; but a new standard had now been introduced, namely, a form of money to which the title 'credit' had been given."18 debts were measured in gold or silver, neither of which france produced. therefore their debts were bound to grow and become even more impossible to pay. the brotherhood had people on the inside as usual, including one in the key position of chief finance minister to king louis. his name was necker, a man who claimed to be a swiss of german extraction. mcnair wilson wrote of him "necker had forced his way into the king's treasury as a representative of the debt system and owing allegiance to that system".19 necker had a reputation of being a daring and unscrupulous speculator before joining the king's administration and, after four years in the treasury, he ha

DAVID ICKE CHILDREN OF THE MATRIX

derived from the arab noun, el-kahir, their name for..mars.49 ancient texts reveal that the measurement of time was much related to mars, and march 15th, the ides of march (mars, was designer history 23 a key date in their mars-related calendar, as was october 26th. the first marked the start of spring and the second was the end of the year in the celtic calendar. the name camelot in the symbolic king arthur stories apparently means martian city or city of mars.50 of course, as we know, a connection between mars and human society is impossible because mars was destroyed millions of years ago. but was it? we only think it was because that's what the official version tells us and over and over when you look at the basis for such scientific "fact" you often find it is merely an assumption or

tories attributed to the dogon are not the only ancient records of the sirius system. the zulu's knew sirius b as the "pit" star long before it was identified by modern technology. credo wrote in his book, song of the stars (station hill openings, barrytown, new york, 1996 "not only among the zulu, but the dogon, and many widespread african tribes, there are stories of the nommo, who resemble the king of the water people in our legend. they are said to be intelligent beings who have visited the earth several times. they are usually described as somewhat like human beings, but with skins like reptiles. i have heard them described as a cross between a little demon and a dolphin."36 the translations of the sumerian tablets by zecharia sitchin claim that the anunnaki came from a planet called

a sunken continent in the pacific. polynesians claim that survivors from this lost continent travelled to india before returning to the remnants of their homeland, the pacific islands, and becoming the polynesians.59' james churchward says that these peoples also settled in egypt via india. chinese legend talks of a continent in the same area called maurigosima, which sank amid cataclysm, but its king, peiru-un, escaped to mainland china and continued his bloodline there.60 this happened a number of times as lemuria and atlantis fell to cataclysmic events. i will focus from here on what happened after the stage-by-stage destruction of atlantis in the period from around 10,000bc to 5000bc. when the earth settled down after the incredible upheavals, the survivors from atlantis and lemuria be

da of the so-called "dragon kings" or reptilian bloodlines. gardner says that sumaire in the old irish language means dragon. he writes "it is also reckoned that the subsequent culture of the region, phonetically called sumerian (pronounced "shumerian) was actually sidhemurian("shee-murian. in fact, the case for this is now considerable, since the early ring lords of scythia (the tuatha de danaan king-tribe) were actually called the sumaire."61 another researcher, frans kamp in the netherlands, tells me that sumer means "land of the dragon" in the language of the scandinavian vikings. the founders of sumer were the same reptilian anunnaki who had controlled atlantis in its latter stages and led it to destruction. their obsession with technology and control by machine, so characteristic of

see that early egyptian hieroglyphics were those used by their ruling culture in sumer. it was only later that they evolved into an egyptian system developed more locally. it is the latter that egyptologists have been decoding. the earlier sumerian hieroglyphics in egypt flummoxed them. but not waddell. here is one example of how he proved his point. one of the best-known kings of sumer is called king sargon. the sumerians recorded that he had a son, who later became emperor, called manis. at the same time, waddell shows, the son of the king in the indus valley was known as manja, and in egypt he was called manj (abbreviated to man- the guy known to the greeks as menes and to english egyptologists as mena.1 so we have the ruler's son, and later ruler, in sumer, egypt, and the indus valley

DAVID ICKE THE BIGGEST SECRET

fore expanding theirpower across the world, largely through the great british empire. this allowed the tribeto export its bloodlines to all the countries the british and european powers occupied,including the united states where they continue to run the show to this day. there havebeen just over 40 presidents of the united states and 33 of them have been geneticallyrelated to two people, englands king alfred the great and charlemagne, the famousmonarch in 9th century france. throughout this whole period the agenda of thisbloodline has been gradually implemented until we have reached the point today wherecentralised global control is possible.if you want to know what life will be like unless we wake up fast, take a look at nazigermany. that is the world that awaits the global population as

rdsoverwhelmingly, that the levites compiled genesis and exodus. the source is obvious.the sumerian tablets speak of e.din (the abode of the righteous ones. thisconnects with the sumerian name for their gods, din.gir (the righteous ones of therockets. so the sumerians spoke of edin and genesis speaks of the garden of eden.this was a centre for the gods, the anunnaki. the sumerian tablets speak of king8sargon the elder being found as a baby floating in a basket on the river and brought upby a royal family. exodus speaks of moses being found as a baby floating in a basketon the river by a royal princess and how he was brought up by the egyptian royalfamily. the list of such coincidences goes on and on.the old testament is a classic example of the religious recycling which has spawnedall the

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 suffered in the period between 11,000 and 1,500 bc. the firstone ended the golden age and obliterated the high-tech civilisations that had existedbefore then. the extraterrestrial races either

e father of the child:41behold, i thought then within my heart that conception was (due) to the watchers and theholy ones .and to the nephilim .and my heart was troubled within me because of thischild.47in the shahnemeh or book of kings, the legendary history of iran completed in 1010ad by the arab poet, firdowsi, he describes the birth of a baby called zal, the son of aking called sam. again the king is horrified by the unearthly appearance of his child whohas a very large body as clean as silver, hair as white as an old mans and like snow,and a face compared with the sun. sam calls his son a demon child, a child of the daevas- the watchers. like the patriarchs of the old testament, the iranians appeared to have anaversion to children born with extremely white features. and who is said to

features. and who is said to be extremelywhite, albino white? the royal hierarchy of the draco.the text of the shahnemeh says of zal:no human being of this earthcould give such a monster birth,he must be of the demon race,though human still in form and face,if not a demon, he at least,appears a party-coloured beast.48zal later marries a foreign princess called rudabeh, thedaughter of mehrab, the king of karbul, and a descendantof the serpent king, zahhak, who was said to have rulediran for a thousand years. this was one of the reptilianbloodlines and in keeping with this, rudabeh is describedas tall as a teak tree, ivory white etc, the familiar featuresof the watcher-human offspring. these descriptionsabound for the royal lines of iran and the near east, as dotheir comparison with trees b

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

now, you know why you see so many obelisks atop the graves of freemasons, for it is "an emblem of the resurrection of buried deity; the invisible mason believes he is becoming a god throughout his life, so the obelisk at his grave is simply the visible manifestation of that belief. the obelisk was originally created by the egyptian mysteries of the pharaohs, and is spoken of in the bible. listen" king jehu said to the guards and to the officers 'go in and slay them; let none escape. and they smote them with the sword; and the guards before the king threw their bodies out, and went into the inner dwelling of the house of baal. they brought out the obelisks of the house of baal and burned them [2 kings 10:26, amplified bible] god almighty ordered the satanic obelisks burned, but only after h

said to the guards and to the officers 'go in and slay them; let none escape. and they smote them with the sword; and the guards before the king threw their bodies out, and went into the inner dwelling of the house of baal. they brought out the obelisks of the house of baal and burned them [2 kings 10:26, amplified bible] god almighty ordered the satanic obelisks burned, but only after he ordered king jehu to slaughter the worshippers of the obelisk, also known as baal worshippers. thus, the invisible freemasonry is devoted to the obelisk worship so forbidden by god as to be worthy of the death penalty. keep this in mind the next time you contemplate the washington monument! finally, serpent worship takes us directly into hell itself, for satan stands directly behind this form of worship

ld. there are numerous masonic/satanic symbols on this web site, all of which originate from this secret society called "the brotherhood of the serpent/snake" many call it "big brother" without even realizing its extraterrestrial origins. it was also known in ancient egypt as "the mystery schools" freemasonry is the secret organization famous for its use of christianity as a tool for control. the king james version of the bible, edited by sir francis bacon (a 33rd degree freemason, is used to create order in society through the implementation of a belief system geared towards their fascist ideologies. the chaos is carefully orchestrated to insure the passing of more and more laws that will (eventually) completely destroy freedom. this is why there is more and more morality being preached b

DAVIDSON DAN SHAPE POWER

no tomb or other pyramid was built with air passages for the dead to breath. the granite plug, a block 15 feet long, which was at the beginning of the ascending passage, was placed there when the construction reached that level. speculation abounds as to the great pyramid's true function. orthodox egyptologists cling to the belief that the great pyramid was used as a tomb for cheops, the egyptian king during whose reign the pyramid was supposedly built. the rosicrucian society believes that the pyramid was used as an initiation chamber to test advanced adepts. some believe that it is an interstellar beacon to guide alien spacecraft to planet earth. whatever the great pyramid is, it is not a tomb nor has it ever been. as a minimum, it is a testimony that advanced technology existed on the e

rgy patterns. these frequencies and their harmonics would resonate along the length of the plant and its limbs in a natural phi spiral. 5.3.3 perfect right triangles perfect right triangles are right triangles with sides of whole numbers such as 3/4/5, 5/12/13 and 7/24/25. again we find that the great pyramid contains one of these perfect right triangles, the 3/4/5 triangle, contained within the "king's chamber" of the pyramid. figure 5.3.2-1. inner ear vortex resonances 5.4 shape power and sacred geometry a prominent shape power geometric shape, the pyramid, was constructed with various "sacred geometry" and "sacred math" fundamentals. one could ask then "are these various mathematical patterns and numbers built into the pyramid because they are related to the shape power energy productio

gy conduits discovered by joe parr? 7.4.2 the orion connection the big conduit in the middle of december, shown in figure 7.4.1-1, and first week of january loads to another important connection, that of the great pyramid and the orion constellation (see figure 7.4.2-1. figure 7.4.2-1. orion constellation research by one of the early great pyramid surveyors, sir flinders petrie, revealed that the king's chamber's northern air duct generally pointed to the star thuban (alpha draconis) in the constellation draco (the dragon, which was the pole star at the time of the pyramid's creation, and the southern air duct pointed to one of the stars in the constellation orion's belt around 2600 bc. more precise modern measurements7 have also shown that the king's chamber's north and south air ducts an

waves, and nuclear particles, and the opacity varies based on time of day, time of year, and position of the earth. in the experiments described in chapter 7, the forcefield was "fed" with an ion source. recent experiments by joe parr have enabled him to discover that the forcefield can also be fed and controlled by sonic energy (i.e. sound) of a specific frequency. 9.3.1 acoustic analysis of the king's chamber joe did a sonic analysis of the king's chamber of the great pyramid. the analysis was done at the facilities of sonatech, inc, using modern, sophisticated, acoustic analysis computer programs. this is possible, since the exact measurements of the king's chamber, as well as all other metrics of the great pyramid, are well documented. using computer modeling, he found that the king's

s. this is possible, since the exact measurements of the king's chamber, as well as all other metrics of the great pyramid, are well documented. using computer modeling, he found that the king's chamber resonated at 46.0, 92.0, 137.9, 183.9, and 229.9 hertz. this shows there are several resonant frequencies of the chamber. the only problem with this analysis is that the coffer on the floor of the king's chamber changes the resonant properties of the chamber. what these frequencies do is bracket the range of analysis of the exact frequency (i.e, from 46.0 hertz to 239 hertz. 9.3.2 finding the pyramid forcefield frequency to find the exact frequency, joe stimulated the gravity wheel experiment with acoustic energy over the range defined above for an extended period. the acoustic energy stimu

DEITUS

war the winner becoming the hero and the defeated the villain. the values of the dominant society are the prevailing values of the world and it is by these values which the past is judged and the world s future is determined. the satanist recognizes that all ideologies, all political systems, all economic systems, and all governments are equally flawed. once men went off to kill or die for their king and their god; now they do the same for democracy and liberty. but what is liberty, the satanist may ask, for those who must be killed to be liberated? all things are subjective and, therefore, nothing can accurately be judged except by its own standards and ideals. the satanist condemns the christian, not for his offences but rather, for his hypocrisy. all men will do what comes naturally to

DEMONIC BIBLE

nderstood by the practitioner that these names are used as symbolic archetypes for the powers invoked and that the rituals are performed in a particular order which corresponds with other magical systems. the names invoked do not necessarily represent unique beings. a careful study of the names for the dark lord will reveal that most are simply titles or designations much as a ruler may be called king, lord, emperor, your highness, your honor, etc. satan is a title which means literally adversary. lucifer is latin for light bearer. in hebrew, belial means wicked one. these names, and many of the others, are titles given to the dark god or dark goddess. the original and true name for the devil is that used by the ancient sumerians. in her original form, the devil is female. she is the ancie

ds of the abyss* dark lord, consecrate this work which i begin this night that i may emerge from the waters of leviatan as a new born babe from the womb and, as a suckling, feed upon the breast of the great harlot, the lady of babylon and, once weened from the tit, grow as a child of darkness until i have become a god upon the earth, exercising the power and authority of the highest and ineffable king of hell* i bless and consecrate this water in the name of satan and in the name of lucifer (recite three times, then enter bath* sanctify me in the waters of the abyss that i may rise up, from this bath, reborn in the image of satan and go forth into the world as a living demon in the flesh to the glory of the infernal empire and to the majesty of the infernal king he, who shall reign forever

a sacrifice to thy might and thy grandeur. open to me the gates of thy knowledge that we may become one.receive me as thy servant& disciple, as thy priest& apostle, as thy son* i shall pass through the abyss unharmed wearing a black halo and a diadem of blood upon my brow. i shall ride upon a nightmare with hellhounds before me and gryphons soaring above exalted by the glory of the dark lord, the king of all being. i shall cross through the gates of hell, and the demons of the abyss shall follow me. i shall lead the armies of hell in battle against his enemies. i shall become the very embodiment of evil the devil incarnate upon the earth, the devil born flesh upon the earth. and i shall rule over all that is in heaven, on earth, and in hell. i shall sit upon the throne of all creation as l

bove three listings, since i had not yet included any of these particular spirits in the rituals of the demonic bible (the designations are the same but i changed the order to south, east, north, and west) invoking the four kings shakes the four great watchtowers of the earth and signals to all the demonic powers that a satanic magician is about to cross the gates of hell. invocation of mahazael (king and ruler of the southern quarter) to the south i call, to the great king of the southern quarter. mahazael, i invoke thee. mahazael, i summon thee. mahazael, i conjure thee. come forth, mahazael, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, mahazael, and manifest thyself. come forth, mahazael, and manifest thyself. invoc

the southern quarter) to the south i call, to the great king of the southern quarter. mahazael, i invoke thee. mahazael, i summon thee. mahazael, i conjure thee. come forth, mahazael, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, mahazael, and manifest thyself. come forth, mahazael, and manifest thyself. invocation of samael (king and ruler of the eastern quarter) to the east i call, to the great king of the eastern quarter. samael, i invoke thee. samael, i summon thee. samael, i conjure thee. come forth, samael, and manifest thyself within this body, this temple which i have prepared and set apart to the dark lord. come forth, samael, and manifest thyself. come forth, samael, and manifest thyself. invocation of zimima

DIABOLUS

of this need for a crystallization of the form and function of the praxis of sorcery that i began, to present a concise view of the practice of left hand path magical practice from a luciferian viewpoint. the dragon within the triangle of darkness is a reference made to the evocation circle as the meeting place of the daemon and man, but also the luciferian rite of azi dahaka, the sorcerer-dragon king from persian mythology called zohak, an original son of satan. the black triangle by more common knowledge is related to the concentration of will to evoke the daemon of man and woman, to uplift and envenom their spirit with the adversarial gnosis (an illustration is found in the paitisha. it must be considered appropriate that we explore the traits and descriptions of the adversary or oppose

appears commonly in the tuat as a mummified man but has a hawk s head and a pair of wings, which come forth from the back of a two headed serpent. the symbolism of the hawk and the twin serpents are later presented in the persian descriptions of the adversary, firstly a symbol of ahriman was a hawk attacking a sparrow and the twin serpents appearing from an ahrimanic kiss on the shoulders of the king zohak, who later became azi dahaka, the storm demon. while these similarities cannot be assumed to be directly related, they are by all instances interesting. the constellation of the bull or bull s thigh is related to set. often called bull of double brilliance, this is perhaps the brightest constellation around the north celestial pole otherwise known as the great bear or little dipper. the

e prophet. for they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of god almighty. revelation 16:13-14 ahriman appeared in the zoroastrian legends in numerous forms. his astral body was considered that of a frog, toad, or crab, often a lizard or serpent as well. the legend of zohak the king proves of significant interest concerning magical transformation, zohak was later known as azi dahaka, the demon of three faces. zohak was said to have descended from a king called mardas and tazak, who dwelled originally in tazikan or arabia. it was according to lore that zohak lived as a king for a period of time of 1,000 years. as written in the denkard- this, too, is declared in the good

d with deceits zohak, the descendant of taj, the diminisher of creations; hence the laws of zohak deteriorated his own nature, worked for the immoral and blemished (ahriman, and caused destruction by tyranny and apostasy, so that the habits of men were corrupted, the world distressed, and there was increase of morality among the creatures -the denkard13 it is suggested also by the arabs that this king s name was zohak, while the mogs suggested that he was bivarasp, whom of which existed in the time of noah, was most feared for his murdering of many kings. ahriman appeared in the legend of zohak14 first visited zohak, the son of king mirtas, disguised as a noble visiting. his words were empowering, as one who sought to become something other- if thou wilt listen to me, and enter into a cove

s most feared for his murdering of many kings. ahriman appeared in the legend of zohak14 first visited zohak, the son of king mirtas, disguised as a noble visiting. his words were empowering, as one who sought to become something other- if thou wilt listen to me, and enter into a covenant, i will raise thy head above the sun thus the prince listened to ahriman. he later took the throne and became king. ahriman taught him the arts of magic and zohak slowly became what the just called a tyrant king. it was soon after that ahriman appeared to the king as a youth who was a cook. he was employed to prepare dishes for the king, and instead of herbs and various foods he prepared him the flesh of animals, which made the king strong and as fierce as a lion. the king had the youth brought before him

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

are identical with that of the writer, at least on that point; and then we wonder that there should be misunderstandings" hence the importance of the present work. if we are to avoid misunderstandings in our teachings, we must define our basic terminology, especially for those students who are just beginning their studies. language is not stagnant. one only has to look at the writing style of the king james version of the bible or the writings of william shakespeare to notice that language does indeed change over time. words that had a particular meaning in english five hundred years ago may mean something totally different in our own era, if the word is used at all. in the modern age of advancing technology new words are being coined all of the time. the executive council of our own order

altered states (of conciousness: a state in which a person is to some extent withdrawn from normal awareness of the material world. some altered states are so slight as to be accepted without notice, others are easily recognized as one degree or another of trance (q.v. amen: a hebrew notarikon (q.v) or acronym for the hebrew phrase "el melech neh-ehmahn" which means in english "god is a faithful king" amrita: in alchemy (q.v) and sex magick (q.v) it is the magically transmuted first matter (q.v. amulet: a type of charm (q.v) which is similar to a talisman (q.v, but is designed to keep forces and entities, etc (like bad luck, illness, etc) away from the wearer. angel: from the greek, meaning "messenger" an entity in the hierarchy of heaven. each has no free will, and has one purpose. they

in, from the greek "diakonos" meaning "servant. in the christian church, a lesser member of the clergy. one who ranks just below a priest/ priestess and is assigned the responsibility of assisting the priest/ priestess in religious services and in administrative matters. dee, dr. john: a mathematician, astronomer, scientist, and ceremonial magician who lived in the reigns of queen elizabeth i and king james i of england, from 1527-1608. john dee was a devout christian, who is best known for developing with his assistant (edward kelley) the enochian (q.v) system of ceremonial magick (q.v. the system might have died out with him, but was revived in part due to the work of an adversary (meric casaubon, d.d) who used dee's personal and magickal diaries as a basis for attacking those who practi

(q.v) energies of the body as they are raised during sexual excitation for the purposes of working magick (q.v) and achieving enlightenment. inri: letters written on jesus' cross, they have been interpreted to mean different things, depending upon who you talk to. primarily a notarikon (q.v) from the latin by christians as meaning "iesus nazarenu, rex iudaeorum" interpreted as "jesus of nazareth, king of the jews" used to mock the christian messiah jesus (q.v) christ as he was crucified on the cross of galgatha (called calvary. secondly said to be a latin notarikon "igne naturae renovatur integra" meaning "nature by fire is renewed in its integrity" by the alchemists of the rennesaince. medieval alchemists also used inri as a latin notarikon "inge nitrum raris inventium" meaning "shining (

aning "nature by fire is renewed in its integrity" by the alchemists of the rennesaince. medieval alchemists also used inri as a latin notarikon "inge nitrum raris inventium" meaning "shining (or glittering) is rarely found in fire" finally, inri is said to be a secret notarikon of the jesuit order of catholicism from the latin "iusticum necare regis impium" meaning "it is just to kill an impious king" invocation: to invoke (q.v. a general incantation or prayer to invoke a deity or other entity. invoke: 1) from the french language from the latin "in" meaning "on" and "vocare" meaning "to call" thus literally meaning "to call on" 2) to allow an entity to use your body as a temporary vehicle for communicating with the physical world. 3) the calling of spirits into an object, such as a crysta

DION FORTUNE MYSTICAL QABALA

milate. it is only a dead faith which remains uninfluenced by contemporary thought. 9. the original stream of hebraic mysticism has received many tributaries. we see its rise among the nomad star-worshippers of chaldea, where abraham in his tent among his flocks hears the voice of god. but abraham has a shadowy background in which vast forms move half-seen. the mysterious figure of a great priest-king "born without father, without mother, without descent; having neither beginning of days nor end of life" administers to him the first eucharistic feast of bread and wine after the battle with the kings in the valley, the sinister kings of edom "who ruled ere there was a king in israel, whose kingdoms are unbalanced force" 10. generation by generation we trace the intercourse of the princes of

ley, the sinister kings of edom "who ruled ere there was a king in israel, whose kingdoms are unbalanced force" 10. generation by generation we trace the intercourse of the princes of israel with the priest-kings of egypt. abraham and jacob went thither; joseph and moses were mystical qabala page 6 intimately associated with the court of the royal adepts. when we read of solomon sending to hiram, king of tyre, for men materials to aid in the building of the temple we know that the famous tyrian mysteries must have profoundly influenced the hebrew esotericism. when we read of daniel being educated in the palaces of babylon we know that the wisdom of the magi must have been accessible to hebrew illuminati. 11. this ancient mystical tradition of the hebrews possessed three literatures: the bo

applied to kether; this, although not specifically referred to them, may be taken to embrace the other two supernals also, for they are aspects of kether on a lower plane. 6. the rabbis called kether, among other titles, which we need not consider now, arik anpin, the vast countenance, the white head, the head which is not. the magical symbol of kether, according to crowley, is an ancient bearded king seen in profile. macgregor mathers says "the symbolism of the vast countenance is that of a profile in which one side only of the countenance is seen; or as it is said in the qabalab 'in him is all right side' the left side, being turned towards the unmanifest, is for us like the dark side of the moon. 7. but kether is primarily the crown. now the crown is not the head, but rests upon it and

the two side columns formed by the vertical alignment of the sephiroth in their spacing on the tree of life. of these two columns, the left-hand one under binah is called severity; the right-hand one under chokmah is called mercy; the middle one under kether is called mildness, and it is said to be the column of equilibrium. these two side columns are the two pillars that stand at the entrance to king solomon's temple and are represented in all lodges of the mysteries, the candidate himself, when he stands between them, is the middle pillar of equilibrium. 11. here we meet with the idea put forth by mme blavatsky, that there can be no manifestation without differentiation into the pairs of opposites. kether differentiates its two aspects as chokmah and binab, and manifestation is in being

his we deduce that the first triangle derives its significance from that which lies behind it, and the second triangle derives its significance from that into which it issues forth. in the first triangle we find a representation of the creative forces of the substance of the universe; in the second we have a representation of the governing forces of evolving life. in chesed is the wise and kindly king, the father of his people, organising his realm, building up industry, fostering learning, and bringing the gifts of civilisation. in geburah we have a warrior king, leading his people in battle, defend mg his kingdom from the assaults of the enemy, extending his boundaries by conquest, punishing crime, and destroying evil-doers, in tiphareth we have the saviour, sacrificed upon the cross for

DION FORTUNE PSYCHIC SELF DEFENSE

it over and see what can be done, and then go straight to the nearest police-station and tell the whole story. you can be sure of the utmost courtesy and kindness, and that every effort will be made to help you, even if you have to admit that you have not been wholely blameless yourself. in coming to the police and telling them frankly the position of affairs you have, in popular language "turned king's evidence" and the authorities will go a long way to protect anyone who does this. do not be deterred by the fact that you cannot bring forward any additional testimony in support of your statement. the police may tell you that there is not sufficient evidence for them to apply for a warrant; nevertheless, they will make enquiries, and the very fact that the police are making enquiries will

DONALDTYSON BLACKMAS

or "satan" the sign of the cross was made backwards. one entertaining account claims that the mass was celebrated by a talking goat who read from a missal bound in wolf's skin. the general principle of the black mass is that the mass of the church should be inverted. whereas the regular mass is intended to do good, the black mass was celebrated to do evil. for example, in the court of the french king louis xiv, black mortuary masses were performed by selected priests for the purpose of causing the deaths of specific individuals. occasionally amatory masses were performed by priests to enable them to magically overcome the modesty of nuns they lusted after. one such amatory mass was described by an observer in these terms: every time during the course of the mass when the priest had to kis

DONALDTYSON DEMON

sed 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. you should realize that these images, and the understanding that christian demonologists had about them, were merely unsophisticated attempts to come to terms with real, perceived phenomena of daily life. p

DONALDTYSON POSSESS

ed individuals are so often self-destructive. exorcising a spirit must be done magically, by calling upon a higher authority to which the spirit is subject, and by erecting wards and boundaries that the spirit cannot cross. one approach is to bind the spirit into an inanimate object, and then to discard the object in some remote place where it will not be disturbed. this was the technique used by king solomon, when he bound the evil spirits, or genii, into a brass bottle and cast the bottle into the sea (or by another account, into a deep lake. if this approach is used, be sure to put the object where no one will discover it by chance. there is a danger that anyone finding such a bound spirit may, without knowing what they are doing, release the spirit, and themselves become possessed by i

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

alone decide. the evidence derived from the p. xii its antiquity. enormous mass of new material which we owe to the all-important discoveries of mastaba tombs and pyramids by m. maspero, and to his publication of the early religious texts, proves beyond all doubt that the greater part of the texts comprised in the book of the dead are far older than the period of mena (menes, the first historical king of egypt.[1] certain sections indeed appear to belong to an indefinitely remote and primeval time. internal evidence of its antiquity. the earliest texts bear within themselves proofs, not only of having been composed, but also of having been revised, or edited, long before the days of king meni, and judging from many passages in the copies inscribed in hieroglyphics upon the pyramids of unas

pt.[1] certain sections indeed appear to belong to an indefinitely remote and primeval time. internal evidence of its antiquity. the earliest texts bear within themselves proofs, not only of having been composed, but also of having been revised, or edited, long before the days of king meni, and judging from many passages in the copies inscribed in hieroglyphics upon the pyramids of unas (the last king of the vth dynasty, about b.c. 3333, and teta, pepi i, mer-en-ra, and pepi ii (kings of the vith dynasty, about b.c. 3300-3166, it would seem that, even at that remote date, the scribes were perplexed and hardly understood the texts which they had before them.[2] the most moderate estimate makes certain sections of the book of the dead as known from these tombs older than three thousand years

eived it supplies no information whatever as to the period when it was compiled; but a copy of the hieratic text inscribed upon a coffin of menthu-hetep, a queen of the xith dynasty,[3] about b.c. 2500, made by the late sir j. g. wilkinson,[4] informs us that the chapter which, according to the arrangement of lepsius, bears the number lxiv,[5] was discovered in the reign of hesep-ti,[6] the fifth king of the ist dynasty, about b.c. 4266. on this coffin are two copies of the chapter, the one immediately following the other. in the rubric to the first the name of the king during whose reign the chapter is said to have been "found" is given as menthu-hetep, which, as goodwin first pointed out,[7] is a mistake for men-kau-ra,[8] the fourth king of the ivth dynasty, about b.c. 3633;[9] but in t

ut b.c. 4266. on this coffin are two copies of the chapter, the one immediately following the other. in the rubric to the first the name of the king during whose reign the chapter is said to have been "found" is given as menthu-hetep, which, as goodwin first pointed out,[7] is a mistake for men-kau-ra,[8] the fourth king of the ivth dynasty, about b.c. 3633;[9] but in the rubric to the second the king's name is given as hesep-ti. thus it appears that in the period of the xith dynasty it was believed that the chapter might alternatively be as old as the time of the ist dynasty. further, it is given to hesep-ti in papyri of the xxist dynasty,[10] a period when particular attention was paid to the history of the book of the dead; and it thus appears that the egyptians of the middle empire bel

the xith dynasty it was believed that the chapter might alternatively be as old as the time of the ist dynasty. further, it is given to hesep-ti in papyri of the xxist dynasty,[10] a period when particular attention was paid to the history of the book of the dead; and it thus appears that the egyptians of the middle empire believed the chapter to date from the more [1. the date of mena, the first king of egypt, is variously given b.c. 5867 (champollion, b.c. 5004 (mariette, b.c. 5892 (lepsius, b.c. 4455 (brugsch. 2 see chabas, aeg. zeitschrift, 1865, p. 95. on the subject of the antiquity of egyptian civilization generally, see chabas, tudes sur l'antiquit historique d'apr s les sources gyptiennes, paris, 1873--introduction, p. 9. 3 the name of the queen and her titles are given on p. 7 (m

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

fensive. we can employ or abuse them like animals or children. therefore the magus who employs their help assumes a terrible responsibility, for he will have to expiate all the evil which he makes them do, and the greatness of his torments will be proportionate to the extent of the power which he will have exercised through their agency. in order to control elementary spirits, and thus become the king of the occult elements, we must have previously undergone the four trials of the ancient initiations. as these no longer exist, it is necessary to supply their place by analogous actions, such as exposing oneself without fear in a conflagration, of crossing a gulf upon the trunk of a tree or upon a plank, or scaling a steep mountain during a storm, or getting away from a cascade, or from a da

edio aquarum et separet aquas ab aquis, quae superius sitcut quaee superius, ad perpetranda miracula rei unius. sol ejus pater est, luna mater et ventus hanc gestavit in utero suo, ascendit a terra ad coelum et rursus a coelo in terram descendit. exorciso te, creatura aquae, ut sis mihi speculum dei vivi in operibus ejus, et fons vitae, et ablutio pecatorum. amen. 7 prayer of the undines terrible king of the sea! thou who boldest the keys of the cataracts of heaven, and who enclosest the subterranean waters in the hollow places of the earth! king of the deluge and of rains, of springtime! thou who openest the sources of streams and fountains! thou who commandest the moisture (which is like the blood of the earth) to become the sap of plants! we adore and invoke thee! speak to us, ye moving

forth in the height! bring us to the true life through intelligence and love! lead us to immortality through sacrifice, in order that one day we may be found worthy to offer thee water, blood, and tears, for the remission of sins. amen. we exorcise fire by casting in it salt, incense, white resin, camphor, and sulphur, and by pronouncing three times the three names of the genii of fire: michael, king of the sun and of lightning; samael, king of volcanoes; and anael, prince of the astral light. next by reciting the prayer of the salamanders. immortal, eternal, ineffable and uncreated father of all things i who are borne upon the incessantly rolling chariot of worlds which are always turning; ruler of the ethereal immensity where the throne of thy power is elevated; from whose height thy dr

h the desire of possessing thee, o father! o mother! the most tender of all mothers! o admirable archetype of maternity and pure love! o son, the flower of sons! o form of all forms; soul, spirit, harmony and number of all things. amen. we exorcise the earth by the sprinkling of water, by the breath and by fire, with the perfumes proper for each day, and we say the prayer of the gnomes. invisible king who has taken the earth as a support, and who has dug abysses in order to fill them with the omnipotence! thou whose name makest the arches of the world tremble! thou who makest the seven metals circulate in the veins of stone; monarch of seven luminaries! rewarder of subterranean workmen! bring us to the desirable air and to the kingdom of light. we watch and work without respite. we seek an

ELLIS LOW TWELVE 1907

derstood it all. unfortunately he had obtained liquor, which always made him violent, and he fiercely resisted, till he realized his mistake, when he yielded and got into the carriage as quietly as did the other members of the party. whitney accompanied the coach from canandaigua. the sheriff joined the party at wright's corners and they drove to youngstown, where they called upon colonel william king, an officer of the war of 18 12. from this point we quote "king and bruce got into the carriage together and had a long conversation with morgan. the whole transaction was gone over and morgan gave his assent and concurrence therewith "on arriving near the fort, the driver (not a mason) was dismissed and the coach sent back. the ferryboat was ready and the party went immediately on board. it

aving morgan in the boat, three of the party went to the village and met a committee of two canadian masons as agreed "no official inquiry has ever brought out the names of these, and i shall ever be silent concerning them. we came back to the boat, the canadian brethren bringing a lantern. bruce called morgan up the bank, out of the boat, and the party sat down together on the grass. now colonel king required of morgan the most explicit consent to the movements that had brought him there. by the aid of questions from the whole party, morgan admitted as follows( i) that he had contracted with miller and others to write an exposition of masonry, for which he was to receive a compensation (2) that he had never been made a mason in any lodge, but had received the royal arch degree in a regula

o signed a declaration of the facts in the case "we supposed we could at any time trace him up. we felt that the craft would be the gainer by our labors. we were prepared to send his wife and children to him as agreed. we supposed that that was the end of it "what a tremendous blunder we all made! it was scarcely a week until we saw that trouble was before us. it was not a fortnight until colonel king sent a confidential messenger into canada to see morgan and prepare to bring him back "but alas! he who had sold his friends at batavia had also sold us. he had gone. he had left the village within forty-eight hours after the departure of those who had taken him there. he was traced east to a point down the river not far from port hope, where he sold his horse and disappeared. he had doubtles

EMPERORS NEW RELIGION CHURCH OF SATAN

the church of satan s self-image as an organization for people capable of realworld accomplishments is far from unique to the church of satan it is common for new age religions to cater to those very people that are socially well-integrated [31, p. 50) a distinct group of people have received priesthood or magistrate degrees as honorary titles. most known among these are perhaps sammy davis, jr, king diamond, and marylin manson. the exact reason for their honorary titles is somewhat unclear. sammy davis, jr. was jewish; king diamond s personal belief that centers around an afterlife and the existence of a human soul seems at odds with the church of satan s fundamental stance even when the ambiguity of its ideology is considered; and marylin manson s outcast style conflicts with the church

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

several friends through it, in particular his disciple j. f. c. fuller, who had written the eulogy of crowley titled the star in the west (1907. meanwhile, crowley had joined another secret order, the ordo templi orientis (oto, which strongly emphasized the power of sex magic. after crowley departed to the united states toward the end of 1914, the a a ceased working as a group in london. sources: king, francis. ritual magic in england: 1887 to the present day. london: neville spearman, 1970. suster, gerald. the legacy of the beast. york beach, maine: samuel weiser, 1989. symonds, john. the great beast: the life and magick of aleister crowley. london: macdonald, 1971. rev. ed. london: mayflower, 1973. the king of the shadow realm. london: duckworth, 1989. aaron s rod a magic wand deriving f

ine on the thirtieth day of ab, he will be plagued with boils. ab is also an ancient egyptian term for the heart. since the heart was the seat of the conscience, its preservation was a crucial part of the mummification process. abaddon the destroyer, from a hebrew word meaning destruction. chief of the demons of the seventh hierarchy. abaddon is the name given by st. john in the apocalypse to the king of the grasshoppers. he is sometimes regarded as the destroying angel or prince of the underworld, also synonymous with apollyon (rev. 9:11 (see also black magic) sources: barrett, francis. the magus. london, 1801. reprint, new hyde park, n.y: university books, 1967. 1 abadie, jeannette see jeannette d abadie abaris a scythian high priest of apollo and a renowned magician. he chanted the prai

ructed both sons in occult affairs, while on each of his three daughters, he settled a dowry of 100,000 golden florins. this considerable sum, together with other vast wealth, abraham claimed to have earned by traveling as an alchemist. he was well known and was summoned to perform acts of magic before many rich and influential people, notably emperor sigismund of germany, the bishop of wurzburg, king henry vi of england, the duke of bavaria, and pope john xxii. no details exist about the rest of abraham s career, and the date of his death is uncertain, but it is commonly supposed to have occurred about 1460. the previously mentioned manuscript which yielded this biographical information is entitled the book of the sacred magic of abra-melin, as delivered by abraham the jew unto his son la

earth by him. they believed that his name contained great mysteries, as it was composed of the seven greek letters which form the number 365, the number of days in a year. abraxas, they thought, had under his command 365 gods, to whom they attributed 365 virtues, one for each day. the older mythologists consider abraxas an egyptian god, and demonologists describe him as a demon with the head of a king and with serpents forming his feet. ancient amulets depict abraxas with a whip in his hand, and his name inspired the mystic word abracadabra. sources: drury, nevill, and stephen skinner. the search for abraxas. london: spearman, 1972. abred the innermost of three concentric circles representing the totality of being in the cosmology of the celts. abred represents the stage of struggle and ev

of science and religion in the kabala. the guardian angel presented seth with three seeds from this tree and directed him to place them within the mouth of his father, adam, when he died. from this planting arose the burning bush, out of which god communicated to moses his holy name, and from a part of which moses made his magic wand. this was placed in the ark of the covenant and was planted by king david on mount zion, where it grew into a triple tree and was later cut down by solomon to form the pillars jachin and boaz, which were placed at the entrance to the temple. a third portion was inserted in the threshold of the great gate and acted as a talisman, permitting no unclean thing to enter the sanctuary. however, certain wicked priests removed it, weighted it with stones, and cast it

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

int, new york: castle books, n.d. rev. ed. magick. edited by john symonds and kenneth grant. london: routledge& kegan paul, 1973. reprint, new york: samuel weiser, 1974. ennemoser, joseph. the history of magic. 2 vols. london, 1854. reprint, new hyde park, n.y: university books, 1970. freedland, nat. the occult explosion. new york: g. p. putnam s sons, 1972. reprint, london: michael joseph, 1972. king, francis. ritual magic in england (1887 to the present day. london: neville spearman, 1970. reprint, new york: macmillan, 1971. sexuality, magic& perversion. london: neville spearman, 1971. reprint, new york: citadel press, 1972. levi, eliphas. the history of magic. london: rider, 1913. reprint, new york: david mckay, 1914. the mysteries of magic: a digest of eliphas levi. edited by a. e. wai

ublished in latin (1531.33, discourses upon numbers as those characters by whose proportion all things are formed. he enumerates the virtues of numerals as displayed in nature, instancing the herb cinquefoil, which by the power of the number five exorcises devils, reduces fever, and forms an antidote to poisons. he also points to the virtue of seven, as in the power of the seventh son to cure the king s evil. one was the origin and common measure of all things. it is indivisible, not to be multiplied. in the universe there is one god; one supreme intelligence in the intellectual world, man; in the sidereal world, one sun; one potent instrument and agency in the elementary world, the philosophers stone; one chief member in the human world, the heart; and one sovereign prince in the nether w

oted in the christian new testament that three magi brought gifts to the infant jesus. in the later tradition they were given names.kaspar, melchior, and balthasar. and their bones are said to rest in cologne cathedral, germany. the term magus is also used in magical societies like the golden dawn to indicate one of its highest grades, between the master of the temple and the ipsissimus. sources: king, francis. the rites of modern occult magic. new york: macmillan, 1970. magus a spirit control of william stainton moses, supposed to be a member of the mystic band that delivered occult teaching in moses s scripts. magus did not disclose his name on earth, but he said that he lived 4,000 years ago and belonged to an ancient african wonder-working brotherhood. in the nineteenth book of the mos

plans for malachy to be primate of the combined see of armagh and tuam, although in the end this did not come to pass. malachy traveled through england, scotland, and ireland, even making a second pilgrimage to rome. on the return journey to ireland, he died at clairvaux, which had made such an impression on him. malachy had a great reputation as a prophet during his own lifetime. when the son of king david of scotland was critically ill, malachy sprinkled him with holy water and predicted that the boy would survive. he did. when one individual tried to prevent the building of an oratory, malachy correctly foretold his early death. according to st. bernard, malachy even predicted the date, place, and circumstances of his own death. the papal prophecies seem to be extraordinarily apt, begin

r purported to emanate from mapes s father. it asked mapes to look up an encyclopedia, stored in a packing case 27 years before, and there on page 120 he would find his father s name written. this was found true. with increasing interest mapes investigated katie fox (of the fox sisters) and the davenport brothers, with whom he heard the first direct voice phenomena, and the manifestations of john king. he followed every new psychic discovery with keen interest. he died january, 10, 1866. maple, eric (william (1915) british author on witchcraft, demonology, the supernatural, and folklore. in addition to his books on such subjects, he also lectured widely and in the late 1960s was a consultant on the publication man, myth, and magic (1967.70. he gave special attention to the role of the so-c

EVERBURNING LAMPS

possible that some of the priests of old were aware of the lucent property of some forms of sulphide of calcium, which have attracted much attention the last few years, in the shape of luminous paint. i will sub mit also that references exist in the history of remote ages to suggest the mysterious light now so freely handled and produced by electricity was not unknown to the ancient sages. numa, king of rome, studied electricity, and left pupils of his art, of whom we are told was his successor tullus hostilius, who was destroyed whilst endeavouring to draw down from heaven and coerce the electric fluid from thunder clouds, or, as they said, front jupiter tonans. eliphaz levi remarks "it is certain that the zoroastrian magi had means of producing and directing electric power unknown to us

sor, chemistry, are said to have originated in egypt, that land of ancient marvels, and, indeed, these names are intimately related, the ancient name of egypt being chm or land of ham, from which the title chymia, in greek chemi and ges cham is derived. the learned kircher writes in a.d. 1650 that several travellers in egypt found in his time burning lamps in the tombs at memphis. numa pompilius, king of rome, who certainly experimented with the natural electricity of the clouds, built a temple to the nymph egeria, and made in it a spherical dome, in which he caused to burn a perpetual flame of fire in her honour; but in what manner this flame was produced we have no knowledge. nathan bailey, in his "brittanic dictionary" 1736, remarks that in the museum of rarities at leyden, in holland

filiae meae" she died b.c. 44; it had burned over 1550 years, and became extinguished as soon as exposed to the air; the whole body was in perfect preservation, and was found floating in a vessel of oil. see "pancirollus, rerum memorabilium deperditarum" vol. i, p. 115, franciscus maturantius, hermolaus, and scardeonius. such a lamp is stated to have been found in 1401, in the reign of hen. iii, king of castile, not far from rome, on the tiber, in the stone tomb of pallas, the arcadian, son of evander, slain by "turnus rex rotulorum" in the wars at the time of the building of rome; nothing could extinguish the flame of this lamp until it was broken. on the tomb were the words "filius evandri pallas, quem lancea turni militis occidit, mole sua jacet hic"-see "martianus, liber chronicorum"

as found in a tomb, which from the inscription was 1500 years old; it fell to pieces when touched. this commentator does not follow his master in his denunciation of these lamps, but says they must have been made by men of the greatest skill and wisdom- see also "maiolus, episcopus, colloquies" at edessa, or antioch, in a recess over a gateway a burning lamp was found by the soldiers of chosroes, king of persia, elaborately closed in from the air. from a date inscribed it was known to have been placed there soon after the time of christ, or 500 years before. beside this lamp a crucifix was found fixed.-see "fortunius licetus" cap. vii, and citesius in his "abstinens consolentanea" in the volcanic island of nesis, near naples, in the year 600 a marble tomb was found, and when opened it cont

a bituminous substance. plutarch in his work "de defectu oraculorum" states that in a temple to jupiter ammon a lamp stood in the open air, and neither wind nor rain put it out, and the priests told him it had burned continually for years- see also "licetus" cap. v. herodotus tells us that the egyptians made a special and extensive use of lamps in the religious festivals, and that the temples of king mycerinus had many mysterious ones. strabo, and pausanias in his atticus, narrate that in the temple of minerva polias, at athens, there was a mysterious lamp of gold always burning; it was made by callimachus. the altar of the temple of apollo carneus, at cyrene, was similarly furnished. a like account is given of the great temple of aderbain, in armenia, by said ebn batric. kenealy in his "

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

thur shuttlewood and the warminster mystery. strange magazine 18 (summer: 16 21, 56 58. shuttlewood, arthur, 1967. the warminster mystery. london: neville spearman, 1978. ufo prophecy. new york: global communications. aetherius aetherius is one of the cosmic masters who preside at the interplanetary parliament on aetherius 11 saturn. in 1954 aetherius made his presence known psychically to george king, a london man with longstanding occult interests. soon king was channeling other space people, including jesus. by january he had gone public with the cosmic gospel essentially earthbound occult doctrines ascribed to philosophical extraterrestrials and soon was issuing a mimeographed bulletin titled aetherius speaks to earth (later cosmic voice. in august 1956 king established the aetherius s

was channeling other space people, including jesus. by january he had gone public with the cosmic gospel essentially earthbound occult doctrines ascribed to philosophical extraterrestrials and soon was issuing a mimeographed bulletin titled aetherius speaks to earth (later cosmic voice. in august 1956 king established the aetherius society, among the most successful and enduring contactee groups. king died on july 12, 1997, in los angeles, where he had been living for many years. in the theology of the aetherius society, good and evil extraterrestrials are engaged in constant warfare. from time to time, during crisis situations, the cosmic brotherhood will place its spaceships above earth and direct positive energy downward. society members receive the energy and make sure that it reaches

for many years. in the theology of the aetherius society, good and evil extraterrestrials are engaged in constant warfare. from time to time, during crisis situations, the cosmic brotherhood will place its spaceships above earth and direct positive energy downward. society members receive the energy and make sure that it reaches its targets. over a three and a half year period, beginning in 1958, king climbed no fewer than eighteen mountains at the behest of the space people. the society maintains headquarters in london and los angeles, as well as chapters all over the world. see also: channeling; contactees further reading aetherius society, 1995. the aetherius society: a cos- mic concept. hollywood, ca: aetherius society. curran, douglas, 1985. in advance of the landing: folk concepts of

ossendowski (1876 1945, fled russia in the wake of the bolshevik revolution. an anti-communist, ossendowski participated in the white russian government, that nation s short-lived experiment in democracy between the overthrow of the tsar and the triumph of the communists. he wandered through mongolia, itself torn by political unrest and bloody conflict. there he learned, he said, of a mysterious king of the world. a lama in the town of narabanchi took him into a temple in which there was a throne. ossendowski was told that in 1890 horsemen had ridden into town and instructed all the local lamas to come to the temple. one of the horsemen sat on the throne, at which point all present fell to their knees as they recognized the man who agharti 13 had been long ago described in the sacred bull

the sacred bulls of the dalai lama, tashi lama, and bodgo khan. he was the man to whom the whole world belongs and who has penetrated into all the mysteries of nature. he pronounced a short tibetan prayer, blessed all his hearers and afterwards made predictions for the coming half century. this was thirty years ago and in the interim all his prophecies are being fulfilled (ossendowski, 1922. the king of the world lived in an underground realm called agharti. whether this king of the world, or even the author s supposed informant, ever existed, he and his kingdom soon entered occult lore. in darkness over tibet (1935) theodore illion recounted his allegedly true adventures in an underground city in a distant valley. at first he thought he had entered a utopia, but soon he realized that the

FAUST

st; the other strongly lifts itself from dust to yonder high, ancestral spheres. oh, are there spirits hovering near, that ruling weave, twixt earth and heaven are rife, descend! come from the golden atmosphere and lead me hence to new and varied life! yea! were a magic mantle only mine, to bear me to strange lands at pleasure, i would not barter it for costliest treasure, not for the mantle of a king resign. wagner oh, call them not, the well-known swarms that streaming spread throughout the murky air; in every quarter they prepare a danger for mankind in a thousand forms, sharp spirit-fangs press from the north upon you here with arrow-pointed tongues; and from the east, now parching, they come forth and feast themselves upon your lungs; and when the south wind from the desert drives tho

chorus? in truth, a song must perfectly reecho from this vaulted ceiling o er us! frosch are you perchance a virtuoso? mephistopheles oh no! the zest is great, ability but so-so. altmayer give us a song! mephistopheles a lot, if that way you incline. siebel but let it be a brand-new strain! mephistopheles we have returned quite recently from spain, the lovely land of melody and wine. he sings. a king there once was reigning, who cherished a great big fleafrosch hear that! a flea! did you quite grasp the jest? i say, a flea s a tidy guest. mephistopheles [sings. a king there once was reigning, who cherished a great big flea; no little love attaining, as his own son loved he. he called his tailor hireling, the tailor to him flew: ho, measure now the squireling for coat and breeches too" bra

, bravo! at the end, then something rather neat must come to birth. for this time gaze till you are satiate. i know how i can find you such a treasure and he who as a bridegroom has the happy fate to lead her home, is blessed beyond all measure! faust continues to look in the mirror. mephistopheles, stretching himself on the settle and playing with the brush, continues to speak. i sit here like a king upon his throne; i hold the sceptre here, i lack the crown alone. the beasts [who meanwhile have been playing all sorts of odd confused antics, bring a crown to mephistopheles with a loud outcry. oh, please be so good with sweat and with blood the crown to belime! they handle the crown awkwardly and shatter it into two pieces with which they jump about. it s done for! and we, we speak and we

living still, stood physics and metaphysics grey! but off! away! exeunt. margaret [with a lamp. here is such close such sultry air! she opens the window. and yet it s really not so warm out there. i feel so strange- i don t know howi wish that mother came home now. from head to foot i m shudderingi m but a foolish, fearsome thing! she begins to sing while she undresses. there was in thule olden a king true till the grave, to whom a beaker golden his dying mistress gave. naught prized he more, this lover, he drained it at each bout; his eyes with tears brimmed over, as oft he drank it out. and when he came to dying, his towns and his lands he told, naught else his heir denying except the beaker of gold. around him knight and vassal, at a royal feast sat he in his fathers lofty castle, the c

ned in a priest who came and when he d scarce perceived the game, got much contentment from the sight. he said: so one is minded right! who overcometh, winneth a crown. the church hath a good stomach ever, whole countries hath she gobbled down, and yet hath over-eaten never; the church alone, dear ladies, best can all unrighteous goods digest" faust that is a custom that men oft pursue; a jew and king can do it too. mephistopheles with that he bagged brooch, chain, and rings, as if mere toadstools were the things, and thanked them neither less nor more than were it a basketful of nuts he bore. he promised them all heavenly pay and greatly edified thereby were they. faust and gretchen? mephistopheles now sits restless. what she would she knows not, neither what she should, thinks of the jew

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

estruction of the great library of alexandria. this literature was virtually unknown from the fourth (when banned by hilary, jerome, and augustus) until the late nineteenth century ce, when three manuscripts deemed as authentic enochian material were discovered. two of the manuscripts, i enoch and iii enoch, were in ethiopian translation: these were found in what was once abyssinia, the domain of king solomon s infamous lover, the queen of sheba. the third manuscript, called ii enoch and the book of the secrets of enoch, was preserved in two slavonic versions: these were found in russia and serbia. i enoch and ii enoch were translated by r.h. charles. h. odeburg translated iii enoch( hebrew book of enoch).17 the books of enoch that are mentioned here should not be confused with the canons

he early nineteenth century. these latter books, which influenced romantic artists and poets such as thomas moore, william blake, and lord byron, are from a different tradition. the authorship and dates of origin of the remaining enochian books are obscure. the three manuscripts cited, replete with errors of addition, corruption, and omission, may well be the remnants of volumes given to sheba by king solomon and subsequently handed down through generations. at the very least, biblical scholars agree that the books of enoch are the most important apocrypha and pseudoepigrapha pre-dating the christian era. it has been well established that all new testament authors were more or less influenced by them.18 the translations of the three books of enoch had been long out of print by the time the

both vast and small face can take either the masculine or the feminine gender. within a particular tradition, one may find vast face referred to in the masculine and small face in the feminine, and/or vice versa. the two faces may also be 2" 2' 8+ both masculine or both feminine. in the qabalah, for instance, we find many references to the white-haired ancient father and the raven-haired youthful king. we also find the ancient mother and the maiden shekhinah (hnyks. in virtually all traditions, we can also find many impersonal names and references to vast face that are neither masculine nor feminine. however, small face, as the active principle, is always named and referred to personally as masculine and feminine. it is cogent to note that the torah commands us to honor thy father and thy

of emanation, b riyah (hayrb, world of creation, yetzirah (hryoy, world of formation, and asiyah (hysi, world of activity or making. the world of atziluth is also called the supernal world. it is rooted in the sefirah crown/above and correlates with the letter yod y in the name hvhy. in atziluth, the twenty-two hebrew letters are yet unmanifest, and are said to stand alone ablaze the crown of the king most high. the ancient one is hidden and concealed. small face is manifested and not manifested. the manifested is written in the letters; the not on its level is hidden in the letters. twenty-two letters that are concealed, twenty-two letters that are manifest. a concealed yod y, a manifest yod y. the concealed and manifest are balanced in weight. 23 the world of b riyah is rooted in the sup

e of this one-heart perfect tree. the tree of messiah is unique in having the gate of the dalet d, called the gate of messiah, between the sefiroth beauty/last and wisdom/east. 2 f 3#3 way of messiah (sefer hashmoth) a third major type of working tree that involves the exclusive use of the central column is the way of the treasuries of the house of elohim (see figure 4.5, which is associated with king david. the sefiroth on this tree are collectively named treasuries. the house of elohim is the' 8: h" 2: 2 2:e 8% temple of the lord hvhy on high. hence, by this tree, king david intended to build the temple of the lord hvhy in the hearts of all israel. the use of the central column alone eliminates the distractions of the right and left columns, as well as any interference from their inhabit

FIRE OF QAYIN RITE

n citadel, in the hall of flames i call upon thee, goat-angel of the golden horns, master of the primal fire, azael-qayin, appear in thy brilliance. thou art he: who fell from the sun to consecrate humankind with sacred heat. thou art he: who led the hosts of the watchers, the fair sons of the gods to mingle their fiery seed with the beauteous daughters of men in the world s morning. thou art he: king of the daemons of wisdom, thine ministers who are the elder daemons formed of the fire: shemyaza, armaros, baraqijel, kokabel, ezeqeel, araqiel, shamsiel, sariel. thou art he: who instructed us in the mystery of the metals, the crafts of shaping, the magicks of transformation: who bequeathed the wise blood unto thy progeny, teaching unto us the art of wedding earth to heaven. thou art he: the

FLY THE LIGHT

on through the seven heads of the dragon of the apocalypse via the angel of prostitution who rides the beast. the son of satan is also represented as a serpent. the dragon itself holds significance in that it is a relation to diabolism, in zoroastrian lore, the avestan word devak means worm which is a dragon or snake. an early form of the antichrist, called zohak and later azhi dahaka is a dragon-king who had two black and venomous serpents on his shoulders, who emerged with the initiatory kiss of ahriman, the devil. fly the light represents a beginning of transformation and the luciferian concepts of antinomian thought. no longer should children be force fed christian lies, bending knees to spiritual weakness. bring your young to us, a new luciferian youth! the world we live in is a chris

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

eval writers interested in natural philosophy speak of him with respect; for roger bacon he was the "father of philosophers",6 and he is sometimes given a genealogy which makes him even more ancient than ficino or the designer of the siena mosaic thought. in the preface to a twelfth-century translation of an alchemical work, it is stated that there were three hermeses, namely enoch, noah, and the king, philosopher, and prophet who reigned in egypt after the flood and was called hermes triplex. the same genealogy of 1 festugiere, i, pp. 112 ff. the liber hermetis was discovered by gundel and published by him in 1936. 2 festugiere, i, pp. 139 ff. 3 ibid, pp. 283 ff. 4 thorndike, i i, pp. 214 ff; festugiere, i, pp. 105 ff. 5 in his speculum astronomiae; see albertus magnus, opera, ed. borgnet

268-9. 6 thorndike, i i, p. 219. 48 hermes trismegistus and magic "hermes mercurius triplex" is also given in a thirteenth-century treatise on astrology, and the same explanation of why he is "three-fold".1 it will be remembered that ficino in his argumentum before the pimander gives a similar explanation of "trismegistus" as referring to hermes in his triple capacity of priest, philosopher, and king or law-giver. the mediaeval genealogy, however, takes hermes triplex back before moses to the time of noah. there is an extremely comprehensive treatise on sympathetic and astral magic, with particular reference to talismans, which goes under the name of picatrix. though the authorship of picatrix is not assigned to hermes trismegistus, the work frequently mentions him with great respect and

rrors of abano; cf. thorndike, ii, p. 814; v, pp. 119, 122. 50 hermes trismegistus and magic attested by the fact that rabelais directed one of his shafts at it when he spoke of "le reuerend pere en diable picatris, recteur de la faculte diabologique' the secretive way in which such a book circulated is described by agrippa d'aubigne in a letter written between 1572 and 1575 in which he says that king henri iii of france had imported some magical books from spain which he was allowed to see, after much difficulty and not without solemnly swearing not to copy them; amongst them were "les commantaires de dom jouan picatrix de tollede".2 thus there is a good deal of evidence that this picatrix, though it was never printed, had a considerable circulation in manuscript during the fifteenth and

hand a sickle and in his left a spear" two images of jupiter "the form of a man sitting on an eagle, clothed in a garment, with eagles beneath his feet "the form of a man with a lion's face and bird's feet, below them a dragon with seven heads, holding an arrow in his right hand" an image of mars "the form of a man, crowned, holding a raised sword in his right hand" an image of sol "the form of a king sitting on a throne, with a crown on his head and beneath his feet the figure (magic character) of the sun" 1 picatrix, lib. ii, cap. 12 (sloane 1305, ff. 52 recto ff. 2 the planet images are listed in lib. ii, cap. 10 (sloane 1305, ff. 43 recto ff. 52 hermes trismegistus and magic an image of venus "the form of a woman with her hair unbound riding on a stag, having in her right hand an apple

adocentyn, the author of picatrix soars above the level of his utilitarian prescriptions of individual talismans as cures for tooth-ache, aids to business progress, means for downing rivals, and the like, to a wider view of the possibilities of magic. one might say that this city shows us hermes mercurius triplex in his triple role of egyptian priest and god-maker, of philosopher-magician, and of king and lawgiver. unfortunately no date is given for the founding of adocentyn, so we have no means of knowing whether this took place in the time of noah and soon after the flood, or in the time of moses, or not much later than moses. but the pious admirer of those two "divine" books by the most ancient hermes the pimander and the asclepius might surely have been much struck, by this vivid descr

FRATER ELIJAH ANGELS OF CHAOS

igil of set as isolate intoxication is in liber chrnzn (h1188 (e336 (se278) teknoz- god of techno music, a gateway to babalon. the sigil of teknoz is the music of the same name, which can be triggered as a gateway. the number of teknoz is (156h (e87 (se91) tiyet- goddess of dreams and silence. the sigil of tiyet is in liber chrnzn (h28 (e111 (se62) there is something more viii bibliography bible- king james version. zondervan publishing house. book 4- aleister crowley. samuel weiser, inc. 1980. condensed chaos- phil hine. new falcon publications, inc. 1995. cults of shadows- kenneth grant. skoob publishing, 1975, 1994. demonology of elijah (aka the rite of suffering, 1999. echoes from the void- nevill drury. prism press, 1994. grendel- john gardner. vintage books, 1989. hecate s fountain

aleister crowley. 1973 samuel weiser, inc. oto. the enochian world of aleister crowley. enochian sex magick- aleister crowley, lon milo duquette, christopher s. hyatt, ph.d. new falcon publications, 1991. the hermetic tradition symbols and teachings of the royal art- julius evola translated from italian by e.e.rehmus. inner traditions international, 1971. the goetia the lesser key of solomon the king- translated by samuel l. macgregor mathers, edited with an introduction by aleister crowley. samuel weiser, inc. 1995. the holy books of thelema the equinox volume 3 number 9- aleister crowley. samuel weiser, inc. 1983. oto. the sacred magic of abramelin the mage- translated by s.l. macgregor mathers. dover publications, inc+ the magickal logs of frater elijah/ frater halucifuge i/ we stumbli

FRATER TENEBROUS CULTS OF CTHULHU

estimonies of individuals in both europe and lovecraft s own new england. nyarlathotep s physical appearance also compares quite strikingly to that of the astral entity, aiwaz, who communicated the text known as the book of the law to aleister crowley in cairo, 1904, thus inaugurating the present aeon of horus. crowley describes aiwaz as, a tall dark man in his thirties, with the face of a savage king, and eyes veiled lest their gaze should destroy what they saw. according to grant, the cult of aiwaz can be traced to a period that inspired the age-long draconian tradition of egypt, which lingered on into the dark dynasties, the monuments of which were laid waste by opponents of the elder cult. it is interesting to note that lovecraft himself specifically linked the worship of nyarlathotep

FRATER U D PRACTICAL SIGIL MAGIC

the gcorrect h one or not, but it is crucial that it has been created by the magician and is therefore meaningful to him/her. because s/he has constructed it for personal use, the sigil easily becomes a catalyst of his/her magical desire, and sometimes it will even waken this desire in the first place. this pragmatic approach which dominates present-day anglo-saxon magic (israel regardie, francis king, david stephen skinner, w, b. gray, conway, lemuel johnstone, to name but a few relevant authors) goes to show that austin osman spare, rather than aleister crowley, should be considered the real father of modern pragmatic magic.7 in the german-speaking countries, the situation is quite different. writers like quintscher, gregorius, bardon, klingsor and even spiesberger allow but little room

s not really matter depends upon the structures of erception as influenced by the construct e brain r hormones. what is important is the fact that we can human beings nd thus in every psyches (experts on ecclesiastical istory will be pleased to remember in this context the ood old nom holasticism; but our unresolved karma will always aunt us.even as a collective entity.to the umpteenth eneration) king and perception, dependent of their cultural or civilizational background, f political, historical, economical or social factors, etc. and philos attempting for thousands of years to understand itself, its environment and life in general in structural terms( ggod created the world according to measure and number h, it probably won ft be all that easy to find one f al scheme of order which is e

FREEMASON BLUEBOOK

vermore. iv. on friendship's altar rising here, our hands now plighted be, to live in love, with hearts sincere, in peace and unity. the lambskin, or white leather apron. is an emblem of innocence, and the badge of a mason; more ancient than the golden fleece or roman eagle; more honorable than the star and garter, or any other order that can be conferred upon you at this or any future period, by king, prince, potentate, or any other person, except he be a mason, and which i hope you will wear with pleasure to yourself and honor to the fraternity. the twentyfour inch gauge. is an instrument made use of by operative masons to measure and lay out their work; but we, as free and accepted masons, are taught to make use of it for the more noble and glorious purpose of dividing our time. it bein

s the inestimable gift of god to man* the square to the master, because it is the proper masonic emblem of his office; and the compasses to the craft, because by its use, we are taught to circumscribe our desires, and keep our passions within due bounds. the ornaments of a lodge. the mosaic pavement, indented tessel, and blazing star. the mosaic pavement is a representation of the ground floor of king solomon's temple; the indented tessel, of that beautiful tesselated border, or skirting, which surrounded it,with the blazing star in the centre. the mosaic pavement is emblematical of human life, checkered with good and evil; the beautiful border which surrounds it, of those manifold blessings and comforts which surround us, and which we hope to obtain by a faithful reliance on divine provid

trestleboard, so should we, both operative and speculative, endeavor to erect our spiritual building agreeably to the rules and designs laid down by the supreme architect of the universe, in the great books of nature and revelation, which are our spiritual, moral and masonic trestleboard. situation. lodges should be situated due east and west dedication. lodges in ancient times were dedicated to king solomon in modern times to st. john the baptist and saint john the evangelist, two eminent christian patrons of freemasonry; and since their time there has been represented in every regular and wellfurnished lodge, a certain point within a circle embordered by two perpendicular parallel lines, representing saint john the baptist and saint john the evangelist. upon the top of the circle rests

s private, or with the public grand honors if other than masons are presenl the brethren are then seated, and the installation ode may be sung. if the installation is in a lodge, instead offollowing the foregoing form, after the bylaws and records are presented to the master, the installing officer may adopt the following: ins. officer. you will now be solemnly inducted into the oriental chair of king solomon: during the performance of this ceremony, it is requested that all but regularly installed masters of lodges and past masters, will retire. all but masters and past masters having retired, the new master is invested with the mysteries of the past master's degree and solemnly inducted into the chair. when the doors are opened, the brethren return and form an avenue from the west to the

ve which is requisite for the faithful discharge of the duties of your office* look well to the west. the senior warijen is conducted to the west by the marshal, and the following words may be sung: o warden, with thy level poised, what maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (44 of 76 [11/22/1999 11:51:55 am] lesson dost thou give? are all men equal? shall the worm on king and peasant live? o warden, where king hiram stood,like him, seek strength above; sustain the east, pay all their dues, protect the weak in love. junior warden. my brother:you have been elected junior warden of this lodge, and i now invest you with this jewel and the implement of your office. the plumb admonishes us to walk uprightly in our several stations, to hold the scale of justice in eq

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

serpent symbol on his brow and is known to his fellows by that token as a son of the widow and the lucifer spirit. therefore we shall trace hiram abiff to his next embodiment by that mark, and as evidence given by a party against his own interest is particularly valuable according to law, we call special attention to the following points gained from the catholic latin testament: in 1st samuel 19, king james version, naioth is spoken of as a place where a school of prophets and seers dwelt, samuel among others. naioth is the feminine plural of naja, a serpent, which we have already mentioned as being an egyptian word used in the bible. in the latin version the same place is spoken of as naim, and eusebius says it was located near endor, famous as the abode of the witch, through whose instru

good will among men. this is the great ideal which points the shortest way to the new heaven and the new earth, where the sons of cain and the sons of seth will eventually be united. part ix armageddon, the great war, and the coming age the chart printed in part v shows that there was an age when humanity lived in peace and happiness under the guardianship of a ruler who held the double office of king and priest, being both temporal and spiritual head of the double sexed human race. he is called melchisedec in the bible terminology, and it is said that he was king of salem, salem meaning peace. since then humanity has been divided into two sexes, male and female, and placed under the dual rulership of a king having dominion over their temporal affairs and aiming to advance them by industry

d water, male and female, church and state, are opposed to each other, with the inevitable result that a great war has been waged ever since the separation, that sin, sorrow and death are rampant, and that humanity is praying for the day of redemption, when the two streams shall be united in the kingdom of heaven where there is neither marrying nor giving in marriage, and where reigns christ, the king of peace, exercising the dual office of king and priest after the order of melchisedec, for the good of all. but this new order can not come into existence in a day. it requires ages of preparation, not only of the land itself, but of the people who are to inhabit it. and in order to gain an idea of what that land is like, and how the people are constituted, it will be helpful to consider the

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

blindly butt its head against the cosmic forces typified by the first of the fiery signs, aries, the ram, which is a symbol of the brute strength brought to bear upon the problems of life by the most primitive races; or it may adopt the more modern method of cunning, as a means of attaining mastery over others, which characteristic is indicated in the second of the fiery signs, leo, the lion, the king of beasts; or perchance it may rise above the animal nature, and aim at the stars with the bow of spiritual aspiration, typified by the last of the fiery signs, sagittarius, the centaur. the centaur is just ahead of the watery sign scorpio, a warning that one who tries to reach that prerogative as "phree messen" a son of fire and light, will surely feel the sting of the scorpion in his heel

the wilderness of matter. this symbolic ark contained also a magic wand, an emblem of the spiritual powers, called aaron's rod, which are now latent in everyone on his way to the haven of rest--the mystic temple of solomon. the old testament also tells how humanity was miraculously led and provided for, how after the warfare with the world it was given peace and prosperity by the before mentioned king solomon; in short, stripped of all embellishments the story relates the salient facts of man's descent from heaven, his principal metamorphoses, his transgression of the laws of the god jehovah would wish to guide him in the future till he reaches the kingdom of heaven -the land of peace--and again docilely follows the lead of the divine ruler. the masonic legend has points of variance from a

, to build a house for his name, the sublime spirituality of a long line of divinely guided ancestors flowered into the conception of the magnificent temple called solomon's temple, though solomon has only the instrument to carry out the divine plan revealed by jehovah to david. but solomon was unable to execute the divine design in concrete form. therefore it became necessary for him to apply to king hiram of tyre, the descendent of cain, who selected hiram abiff, the son of a widow (as all free masons are called because of the relation of their divine progenitor with eve) hiram abiff then became grand master of the army of construction. in him the arts and crafts of all the sons of cain who had gone before had flowered. he was skilled beyond all others in the work of the world, without w

elf the combined good qualities of solomon and hiram, but who is purified from their weaknesses. for the queen of sheba is the composite soul of humanity, and at the consummation of the work of our evolutionary era she will be the bride, while christ, whom paul called a high priest after the order of melchisedec, will fill the dual office of both spiritual and temporal head, where he will be both king and priest, to the eternal welfare of mankind at large who are now in bondage either to church or state but waiting, whether they realize it or not, for the day of emancipation, symbolically represented as the millennium, when there will be a wonderful city, a new jerusalem, a city of peace. and the earlier this amalgamation can be brought about, the better for humanity. therefore, an attempt

by the god jehovah to build the temple, these workmen were not subject to his authority; they only yielded obedience to one who had "the word" and "the sign" therefore no one appeared at the call of solomon, and the queen of sheba could not escape the conclusion that this marvelous miracle was wrought by another and one who was greater than solomon. and so she insisted on knowing and seeing this king of crafts and his wonderful workmen, much to the chagrin of solomon, who felt that he had fallen in her estimation. the temple of solomon is our solar universe which forms the great school of life for our evolving humanity; the broad lines of its history, past, present and future, are written in the stars, its main outlines being discernible to anyone of average intelligence. in the microcosm

FREEMASONS SATANISM AND SYMBOLISM

thor, ralph epperson proves in his book, masonry: conspiracy against christianity, the #1 top secret of masonry is not that they worship satan/lucifer; rather, the #1 secret of freemasonry is that they plan to eradicate christianity in complete fulfillment of end time prophecies! this symbol captures this goal perfectly. sex in masonic temple- and the pomegranate "the lodge is a representation of king solomon's temple and the temple was calculated to symbolize the maternal human body, wherein the c e temple, the andidate must enter to be born again. the uterus and vagina represent the porch of th pillars of the porch r lood vessels. epresent the fallopian tubes, the network, the broad ligament with its accompanying b and the pomegranate, the ovary and its exuberant seeds, the ova cells [ro

FULLER J F C SECRET WISDOM OF THE QABALAH

more worthy of admiration. the recitals of the thorah are the vestments of the thorah. woe to him who takes this garment for the thorah itself. there are some foolish people who, seeing a man covered with a beautiful garment, carry their regard no further, and take the garment for the body, whilst there exists a still more precious thing, which is the soul. the wise, the servitors of the supreme king, those who inhabit the heights of sinai,3 are occupied only with the soul, which is the basis of all the rest, which is the thorah itself; and in the future time they will be prepared to contemplate the soul of that soul [i.e. the deity] which breathes in the thorah.4 this idea is again set forth in the zohar in the following allegory: secret wisdom of the qabalah page 12 like unto a beautifu

excels gno= ong= pleasure) in good, and nothing excels ogn= ngo= plague) in evil. 8 in man good and evil represent the pillars of mercy and severity (or justice, whilst free will represents the central pillar of mildness. this mystery of good, will, and evil is the foundation of the symbolical temple of solomon. myer writes: the widow's son, hiram abiff of tyre, cast for the qabalistic temple of king solomon two high pillars or pylons of bronze; their capitals were pomegranates and lily work. the lily, most likely the lotus, an emblem of life, white or male, on the right side, the pomegranate, the emblem of fecundity and plasticity, red or female, on the left side. the first was called yakheen, the latter boaz. these columns represented, understanding, binah, h, and wisdom 'hokhmah, v, an

e secret of elohim. the experimental worlds. before the gspirit of god moved upon the face of the waters h and cast the divine shadow on the formless void, we are told again and again in the zohar that experimental worlds had existed and had been destroyed on account of their imperfection. we read before the aged of the aged (the ain soph, the concealed of the concealed, expanded into the form of king, the crown of crowns (kether, there was neither being nor end. he hewed and incised forms and figures into it in the following manner: he spread before him a cover, and carved therein kings (worlds) and marked out their limits and forms, but they could not preserve themselves. therefore it is written, gthese are the kings that reigned in the land of edom before there reigned any king over the

to this cover and assumed a form. 5 but though they vanished they were not annihilated, because gnothing perisheth in this world, not even the breath which issued from the mouth, for this, like everything else, has its place and destination, and the holy one, blessed be his name! turns it into service h. 6 these worlds were formless, gbecause the sacred aged had not as yet assumed his form h, the king and queen as opposite sexes, gand the master was not yet at his work h. 7 by the word gmaster h is meant adam qadmon, the human form which deity must of necessity assume. it was, therefore, after the destruction of the worlds of the kings of edom that the latens deitas was able to assume a secret wisdom of the qabalah page 50 balanced form in the fourth and material world. thus the zohar says

g, because it is difficult to attribute imperfection to god. but to the qabalist it is otherwise, for the no-thing evolves into the some-thing, the who; and necessity creeps in, for necessity is impossible without a choice, and choice demands the existence of opposing forces, the male and the female, or the positive and the negative. we are told somewhat mysteriously: before the forms of the holy king, the atteek, were prepared, it built worlds and made forms for their preservation, but the female principle was not joined yet with the male principle. therefore they could not exist until this was done. 9 until this balance was established adam qadmon could not appear and replace the adam belial of the unbalanced world and the averse tree of life from which the races of the gentiles are spru

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

ertain gods "children not unfrequently change positions with parents" but more frequently, we are told "women change places with men" or, more properly speaking, the titles, attributes, and qualities ascribed to the great universal female god are now transferred to the reigning monarch. thus not unfrequently a deity is observed which is composed of a male triad, the central figure of which is the king or military chieftain, and to which is usually appended a straggling fourth member, a female, who, shorn of her power, and with a doubtful and mysterious title, appears as wife or mistress to his greatness, while upon her is reflected, through him, a slight hint of that dignity and honor which was originally recognized as belonging exclusively to the recognized deity. the goddess vishnu, from

osition among the symbols of the gods on the black stones recording babylonian benefactions. now these flat black stones are themselves said to symbolize the female element in the deity, in contradistinction to the obelisks, which prefigure the male, while the serpent, for reasons which have already been explained, appeared for ages in connection with the figure of a woman. in later inscriptions "king" is everywhere attached to the name of the god hea, which fact shows that the titles ascribed to her were those particularly coveted by royalty. hence we are not surprised to find that in an inscription of sardanapalus, in the british museum, there "occurs a remarkable phrase in which the king takes the titles of hea" among the assyrian inscriptions appear bel-nimrod, hea, and nin or bar. in

tion. he says that finally omoroka, or thalatth, the woman who existed before the creation, was divided, one half of her forming the heavens "the other half the earth "all this" berosus declares "was an allegorical description of nature"[93 [93] prof. smith, chaldean account of genesis, pp. 34, 35. in the following legend will be observed the groundwork for the story of the flood. xisuthrus was a king of chaldea. to him the deity, kronos, appeared in a vision and warned him that upon the fifteenth day of the month daesius there would be a flood, by which mankind would be destroyed. he therefore enjoined him to write a history of the beginning, progress, and conclusion of all things down to the present time, and to bury it in sippara, the city of the sun. he was commanded also to build a ve

nd sea, from the sources of the nile and euphrates to all over the mediterranean coasts and isles. these impure faiths seem to have been very strictly maintained by jews up to hezekiah's days, and by none more so than by dissolute solomon and his cruel, lascivious bandit-father, the brazen-faced adulterer and murderer, who broke his freely volunteered oath, and sacrificed six innocent sons of his king to his javah" of solomon he says that he devoted his energies and some little wealth "to rearing phallic and solophallic shrines over all the high places around him, and especially in front of jerusalem, and on and around the mount of olives" on each side of the entrance to his celebrated temple, under the great phallic spire which formed the portico, were two handsome columns over fifty feet

hat he was a transmitter and not a maker, one who believed in and loved the ancients; and hence it is said in the thirtieth chapter of the doctrine of the mean, ascribed to his grandson, that he handed down the doctrines of yao and shun, as if they had been his ancestors, and elegantly displayed the regulations of wan and wu, taking them as his models"[115 [115] legge, preface to vol. iii. of shu king. the ancient books which confucius interpreted or rewrote laid no claim to being sacred in the sense of being inspired; but, on the contrary, were works of wisdom put forth by historians, poets, and others "as they were moved in their own minds" the most ancient of these doctrines was the shu, a work which since the period of the han dynasty, 202 years b.c, has been called the shu king. a num

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

of correspondence between waite and machen;andbymr a. b. collins, miss marjorie debenham,mrc. j. forestier-walker, mrs madge strevens, and mr colin summerford,whohave each provided invaluable information on waite'stwomarriages and on his later life. for the story of waite's involvementwiththe goldendawnandwiththe fellowship of the rosy cross i am greatly indebtedtomrwarwick gould, the revddrroma king, mr.keithjackson.mr roger parisious, mrs francine prince,mrjohnsemken, mr andrew stephenson, and those anonymous survivors of the fellowship of the rosy crosswhowish forever to remain unknown. aleister crowley's referencesto waite were found for mebymrclive harper and mr martin starr,while i could not havecharted waite's masonic career without the constant help and encouragement of mrjohnhami

milk is curious enough to be examined in hisownright. if his quest for the secret tradition is seen as a tarnished followingofoccultism, and if his poetry is relegated to a minor place among the lesser poets, his progressthroughlife nonetheless remainsbotheccentric and entertaining__1 _fromthenewworldthe other day i came across an affidavit of theodore l. mason,m.d.,residing in state of new york, king's county,cityof brooklyn, who affirmed that in the month of september 1857 he was called to attend the wife of charles f. waite, who was duly delivered of a child. captain and mrs waite were boarders in the house of mrs sarah webb, washington street, city of brooklyn. this testimony calls for a certain interpretation.drmason was probably called in at the end of the month in question, but my a

enteath, andthat'soror ignis ardens (or 'ignis ex igne-!whom we have called lilith because she is a"soft,sweet woman.-was vivienne pierpont.andeven those close friendswouldnothave recognizedtheambiguityofwaite's reverie in letterxiii:oldare those legends of the soul, gone isthatearly minister, receivedintothe great silence and reserved therein until the daywhenthesponsusandsponsashall meet in the king's chamber, in the secret palace of the king,wheni also shall kiss the onemouthwhichi have desired since the daysof my baptism in the cool waters of the kingdom, even the kingdomoflove (p. 82).nonetheless, it isdorawhois the central character in the letters-e-machen's as well as waite's.thefirst letterofthe series,writtenby machen, is from 'a tarrying placeofthe fraternity (in fact, gambino's

ountofa visit he had made to the stuart-menteaths at east molesey; in his reply machen72explained that, for waite,'therite of molesey was voided, the sanctuary stripped and bare, the lamps extinguished, andtherelics taken awayintoa deep concealment. all of which had happened on9august1902,when,itisrelated,withdue veils and concealments, that on the morning of the coronation of our sovereign lord, king edward of happy memory, seventh of that name since the conquest, mrs menteith came out of gray'sinnat about eight of the morning, and was seen to get into a four wheeler. and, indeed (xaloa xet)it is declared by waitethatshenevergot out ofit;thata mere simulacrum and appearance arrived at molesey; that the word was lost; and that a mere substituted word took its place.5'but',he added 'these a

e book was thus begun in1902,'itwas only after the catastropheof1905thatiwenttoworkuponit andwrotein all kinds of places, in trains and trams and buses, as well as in myownsanctum';butthe most important partofthebook was neither the many brief poems drawn fromthe page,s ofhorlick'smagazine,northehiddensacramentoftheholygraal(the play' he hadwrittenwitharthurmachen),buta second verse drama,thebook king'sdole.it is, said waite 'a pregnant illustrationof trot?in the spiritual world; that there is achurchbehind thechurchon a more inward planeofbeing; andthatit is formedofthosewhohave opened the iridescent. shellofexternal doctrine and havefoundthatwhichabideswithinit. it is achurch,-the way ofdivineunion137ofmore worlds than one, for some of thecommunityare among us here andnowand some are in

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

id so much on behalf ofhindumystical thinking. and i cannot help but remem255 ber the picture of oppenheimer, the father of the hydrogen bomb, sitting on his desk in padmasana reading the bhagavad gita. on the other hand, there is hardly a legitimate occult order in europe or america that has not borrowed directly or indirectly from the golden dawn. one has only to glance casually through francis king'sritualmagicinenglandto realize the enormous influenceofthe golden dawn. it was certainly not a wealthy organization; nor did it have a vast multitude of members. yet whatitstood for has percolated down through almost every level of modem occult belief.8thegoldendawnarthur edward waite was amemberfor abriefintervalofboththese organizations.hehad a rather condescending attitude towardsbothmath

ndants of the ancient egyptians, chal255 deans, magi and gymnosophists; and this is probably true" this yearning for along-anddistinguished-ancestry was present, too, in the latter-day rosicrucians of the hermetic orderofthe golden dawn, as it was in all the occult movements and secret brotherhoods of the last century, whether respectable freemasons claiming spiritual descent from the builders of king solomon's temple or madame blavatsky with her dubious claims for a theosophical wisdom born in lost ages.itwas possibly partofthe more general desire for respectability that characterized english occultists and distinguished them from the illuminati of the continent, who worked as much for political subversion as for spiritual enlightenment. such a path of revolution was abhorrent to students

verdictof'deathfromsyncope'.7at the time this appeared waite wasnota member of the golden dawn,buthe undoubtedly knew what was going on. he had joined theorderearly in1891,took the theoricus and practicus grades as a 34th birthday present, added the 4=7 in april1892 and left shortly afterwards, taking with him his motto of 'sacramentum regis abscondere bonum est'(itis good to keep the secretofthe king)-appropriately, as it happened, for, as he said 'i retired or rather demitted without explanation; and if i thanked my stars that in so doing i missedbutlittle, it is more than probable that the hermetic orderoftheg'.d.267.missed even less. i had no grist in my granaries for a millofthat kind" waite was re-admitted in 1896, entered the second order and waited for his time to come.theordercont

s.[asabove]hearme roubralo: mar/odambalnabaoth assalonai aphniao i tholeth abrasaxa'epower660ischure.mightyandbomlessone,hearmeandmakeallspirits.[asabove]iinvoketheem1barraioioel kothaathorebal0abraoth, hear meandmakeetc.hearmeaothabaoth basum isak sabaothiao.thisisthe lordof thegods.thisisthelordof theuniverse.thisishewhomthewindsfear.thisishewhohavingmadevoicebyhiscommandment,islord ofallthings,king,rulerandhelper.hearmeandmakeallspiritssubjectuntome.[asabove]hearme ieou pur: iou:pur: iaot iaeoioou:abrasas sabriam00uuadonaie: edeedu angelos tou theou anlala iai gaiaara diachan nachorun.i am thebomlessspirit:lightin thefeet,strongandtheimmortalfire.i am thetruth.i am hewhohateththatevilshouldbewroughtin theworld.i am he thatlightenethc5thundereth.i amhefromwhomis theshowerofthe lifeof the

long basin with a certain white water.thisplace is guarded by an angel with a caducean wand, who represents metatron onthisplane. ask him to bring you before thethroneof the governor of hylech. above the pillar is a globe and the birdofhermes human-headed. further on is the throne of the governor of hylech who has rainbow colours abouthim.thereare also nearhimthe 4 angels of the elements, the red king and white queen etc. and many other symbolicforms. ask the governor ofhylech that the divine l vx maybe sent into the matter and give as your symbols (the pyramid) and (the rose cross).alchemical symbolism and correspondences were learned in. the first order,butin the second order practical alchemy was225..pursued by those who desiredit-aytonespecially, but percy bullock and florencefarrwere

GILBERT THE MAGICAL MASON

616 thechymische hochzeitwas printed and published at strasburg, and dr wynn westcott possesses a copy; this was claimed by andrea (also written andreas andandrea)as being his own work, as is found in an autobiography published after his death. andrea lived from 1586 to 1654, and was abbot of adelsburg. an english translation ofthe chemical weddingwas published in 1690 by e. foxcroft, a fellow of king's college, cambridge.thepublication of these tractates caused a great commotion among the learned in europe; libavius and menapius criticizedthehistory oftherosicrucians 31them, and several hundred pamphlets upon the rosicrucian controversy were issued during the next few years; some of these, written by persons desirous of reception, praised the objectsofthefraternity, while many others, wri

return from these foreign travels he settled in germany, founded a collegium, selected certain friends and transformed them into enthusiastic pupils, and giving his new society his own name, he laid the foundation of that scheme of mystical philosphy, which we are now here to perpetuate and carry into practice: let us remember that he died in the year 1484, that is so far back as the reign of our king richard the third. the fratres of the original collegium, who met in the 'domus sanctus spiritus, or 'house of the holy spirit, were learned men, earnest students and public benefactors. their rules were:thatnone of the members shouldprofessany art except to relieve the sick and that gratis; each one should wear the ordinary dress of the country, and should attend on corpus christi day at a g

ery possible that some of the priests of old were aware of the lucent property of some forms of sulphide of calcium, which have attracted much attention the last few years, in the shape of luminous paint. i will submit also that references exist in the history of remote ages to suggest the mysterious light now so freely handled and produced by electricity was not unknowntothe ancient sages. numa, king of rome, studied electricity, and left pupils of his art, of whom we are told was his successor tullus hostilius, who was destroyed whilst endeavouringtodraw down from heaven and coerce the electric fluid from thunder clouds, or, as they said, from jupiter tonans. eliphaz levi remarks-'itis certain that the zoroastrian magi had means of producing and directing electric power unknown to us'(hi

are said to have originated in egypt, that land of ancient marvels, and, indeed, these names are initimately related, the ancient name of egypt being chm, or land of ham, from which the title chymia, in greek chemix1/-ltand ges cham'y'l)sxo/-lis derived.thelearned kircher writes in a.d. 1650 that several travellers in egypt found in his time burning lamps in the tombs at memphis. numa pompilius, king of rome, who certainly experiment255 ed with the natural electricity of the clouds, built a temple to the nymph egeria, and made in it a spherical dome, in which he caused toburna perpetual flame of fire in her honour; but in what manner this flamewas produced we have no knowledge. nathan bailey, in hisbrittanicdictionary,1736, remarks that in the museum of rarities at leyden, in holland, the

it had burned over 1550 years, and became extinguished as soon as exposed to the air; the whole body was in perfect preservation, and was found floating in a vessel of oil. see pancirollus,rerummemorabiliumdeperditarum,vol.i.,p. 115, franciscus matur255 antius, hermolaus, and scardeonius.thoughts on the ever-burning lamps 61such a lamp is stated to have been found in 1401, in the reign of hen.iii,king of castile, not far from rome, on the tiber, in the stone tomb of pallas, the arcadian, son of evander, slain by'turnusrex rotulorum' in the wars at the time of the building of rome; nothing could extinguish the flame of this lamp until it was broken. on the tomb were the words 'filius evandri pallas, quem lanceaturnimilitis occidit, mole sua jacet hie' see martianus,liberchronicorum,lib. xii

GILBERT THE SORCERER AND HIS APPRENTICE

anthology of those writings. mathers published comparatively little, apart from his books, and muchintroduction11of what did appear. was ephemeraloccasional letters and brief pieces inlightandlucifer,and an an too brief pieceonthe rosicrucial1s forthes,iu.a.his,most important papers are thosepreparedforthegoldep.dawn, manyofwhich were published by israel regardie, while others appeared in francis king'sastral projection, magic andalchemy,anda few are printed in my own studyofthe order.iithe most significantof those remaining are given here, together with his claviculefor the s.r.i.a. and a short paper on the kabalah written for arthur machen, who was then, in 1887, the editorofwalford'santiquarian magazine .mathers' papers were written principally for his fellow magicians and are restricte

f (from god' and the symbolic form is that of black, evil giants. also to kether belong the thaumiel or thamiel, the bicephalous ones; and their forms are those of dual, giant heads, with bat-like wings; they have not bodies for they are those that seek continually to unite themselves unto the bodies of other beings and forces. unto chokmah are referred the dukes of esau and the ghogiel (from og, king of bashan, or, as it is sometimes written, oghiel, and they attach themselves unto living and material appearances, and their form is like that of the black, evil giants with loathsome serpents twined around them. unto binah are referred the satariel or harasiel, the conceal255 ers and destroyers whose forms and appearances are a gigantic, veiled head with horns and hideous eyes seen through

ethod of forming the tree of life with the cards of the tarot pack is as follows. the four aces are placed on thethe azoth lecture35throne of kether, the remaining small cardsofeach number on the successivesephiroth down to the four tens on malkuth, the twos on chokmah, threes on binah, etc. the 22 trumps are then arranged upon the 22 paths according to the letters with which they correspond. the king and queen are placed beside chokmah and binah and then the knight and knave beside tiphereth and malkuth respectively. 33. thus the tarot trumps receive the. meaning of the equilibrium of the sephiroth which they connect. 34. there is a hieroglyphic form of writing hebrew words. by using the symbols to which the letters correspond in the yetziratic attribution. 35. this is the symbol of sulph

d trumps.thefour suits are- italian french englishanswmngto bastoni batons wands, sceptres, diamonds or clubs coppe coupes cups'chalices, or hearts goblets spade epees swords spades denari deniers money, circles, clubs or pentaclesthe tarot55each suit consists of ace, deuce, three, four, five, six, seven, eight, nine, ten; fanti or valet=knave; cavallo=knight or horseman; dama or reine= queen; re=king. the kings, in each instance, wear a cap-of-maintenance beneaththecrown; the queens wear the. crown only.thequeen of pentacles and the knave of sceptres aretheonlrones represented in profile.inthe suit of sceptres the king bears a wand akin to tbat represented on the. small cardspfthesuit, while the other three honours bear a bludgeon.similar to that which is shown for the ace.inthesuitof cup

ve of sceptres aretheonlrones represented in profile.inthe suit of sceptres the king bears a wand akin to tbat represented on the. small cardspfthesuit, while the other three honours bear a bludgeon.similar to that which is shown for the ace.inthesuitof cups, that only which is held by the queen is covered, thus showing the essentiallyfeminineproperties of this suit, while the sceptre held by the king of the preceding suit shows itsmoi"emasculinecharacter.ifwe examine the small cards carefully we shallbestruck at once by the comparative similarities ofpattern of the sceptres. and the swords.which areolllydistinguished from eachby theformerbeing.225straightandthe latter beingcurved.we shall also notice that the. deuces have peculiaritiesoftheir own, which distinguishthem.from the rest of th

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

icious slander he retired from the church with pain and disgust 14[14. by 1868 beswick had moved to paterson in new jersey where presumably no longer in demand as a civil engineer or scientist he made a living as a bookkeeper. he did not, however, give up his calling and in 1875 moved to canada to take charge of the church at strathroy, in ontario. while there he published a survey of the site of king solomon s temple (scribner s monthly, dec, 1875, pp. 257 272) which he claimed to have visited and a pamphlet, the sacred cubit of the great pyramid and solomon s temple (strathroy, 1877. as a consequence he was invited, in 1878, to deliver a lecture to the american palestine exploration society on the ground plans of solomon s and herod s temples with the discovery of the exact sites. for th

o. 6, at liverpool (15 june; cagliostro no. 7, at bristol (16 june; hermes no. 8, at london (13 august; and royal oscar no. 9, at liverpool (21 november. this rapid expansion of the swedenborgian rite was duly recorded in the pages of the freemason (see, e.g. issues of 25 august and 15 december 1877, but the lodges met with mixed fortunes. thus royal oscar lodge no. 9, named in honour of h.m. the king of sweden, would especially welcome swedish brethren the more so after advising readers of the freemason, through a misprint, that many scottish brethren are expected to join it (15 december 1877. as it turned out neither swedes nor scots flocked to join, any more than either nationality rushed to support edina lodge no. 5 at edinburgh. in 1880 royal oscar had declined to such an extent that

GILBERT R A THE MASONIC CAREER OF A

ckden were admitted to the grade of zelator in the s.r.i.a, having been proposed by palmer-thomas and seconded by westcott- both of whom were keen to have waite as a member. the two new rosicrucians then proceeded to the holy royal arch, being exalted in metropolitan chapter no. 1507 on 1 may 1902, following this one week later with their installation as knights templar at the consecration of the king edward vii preceptory. here they rested, and waite prepared for a journey to switzerland and for reception into the one rite he craved the most: the regime ecossais et rectifie and its grade of chevalier bienfaisant de la cite sainte (c.b.c.s. as a result of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the

lications of a.e. waite lectures given by a.e. waite constitution of the secret college of rites the masonic career of a.e. waite appendix c masonic lectures delivered by a. e. waite 1906 'the place of masonry in the rites of initiation, 11 january s.r.i.a.1 metropolitan college (printed in transactions) 1908 'the higher side of templar symbolism, 12 october, sancta maria preceptory (read also at king edward vii preceptory, 1 1 may 1916) 1910 'inner relations of the craft and high grades, 14 february, sancta maria preceptory 1911 'the alleged perpetuation of the temple through three distinct channels, 13 february, sancta maria preceptory 1912 'some deeper intimations in the grade of knight of the holy sepulchre, 29 january, lily of the valley conclave 'some inner meanings of rosicrucian gr

GLOBAL FREEMASONRY

political power made the monarchs of europe uneasy. but there was another aspect of the templars that also made the clergy ill at ease: the order had gradually apostatized from the christian faith, and while in jerusalem, had adopted a number of strange mystical doctrines. there were also rumors that they were organizing strange rites to give form to these doctrines. finally, in 1307, the french king philip le bel decided to arrest the members of the order. some of them managed to escape but most of them were caught. pope clement v also joined the purge. following a long period of interrogation and trial, many of the templars admitted to heretical beliefs, that they had rejected the christian faith and insulted jesus in their masses. finally, the leaders of the templars, who were called "

clement v also joined the purge. following a long period of interrogation and trial, many of the templars admitted to heretical beliefs, that they had rejected the christian faith and insulted jesus in their masses. finally, the leaders of the templars, who were called "grand masters" beginning with the most important of them, jacques de molay, were executed in 1314 by order of the church and the king. the majority of them were put into prison, and the order dispersed and officially disappeared. some historians have a tendency to portray the trial of the templars as a conspiracy on the part of the king of france, and depict the knights as innocent of the charges. but, this manner of interpretation fails in several aspects. nesta h. webster, the famous british historian with a great deal of

managing to cover their tracks. according to a thesis based on various his- di templars developed a pagan faith in christian guise. global freemasonry torical documents, a significant number of them took refuge in the only kingdom in europe that did not recognize the authority of the catholic church in the fourteenth century, scotland. there, they reorganized under the protection of the scottish king, robert the bruce. some time later, they found a convenient method of disguise by which to continue their clandestine existence: they infiltrated the most important guild in the medieval british isles the wall builders' lodge, and eventually, they fully seized control of these lodges.7 the wall-builders' lodge changed its name, at the beginning of the modern era, calling itself the "masonic l

ury, to those templars who took refuge in scotland. and, the names given to the highest degrees in scottish rite are titles attributed centuries earlier to knights in the order of templars. these are still employed to this day. in short, the templars did not disappear, but their philosophy, beliefs dj from the templars to ancient egypt templars fleeing the church were given refuge by the scottish king, robert the bruce. and rituals still persist under the guise of freemasonry. this thesis is supported by much historical evidence, and is accepted today by a large number of western historians, whether they are freemasons or not. in our book, the new masonic order, we examined this evidence in detail. the thesis that traces the roots of masonry to the templars is often referred to in magazine

evidence in detail. the thesis that traces the roots of masonry to the templars is often referred to in magazines published by masons for its own members. freemasons are very accepting of the idea. one such magazine is called mimar sinan (a publication of turkish freemasons, which describes the relationship between the order of the templars and freemasonry in these words: in 1312, when the french king, under pressure from the church, closed the order of templars and gave their possessions to the knights of st. john in jerusalem, the activities of the templars did not cease. the great majority of the templars took refuge in freemasonic lodges that were operating in europe at that time. the leader of the templars, mabeignac, with a few other members, found refuge in scotland under the guise

GNOSTIC CATECHISM

ckden were admitted to the grade of zelator in the s.r.i.a, having been proposed by palmer-thomas and seconded by westcott- both of whom were keen to have waite as a member. the two new rosicrucians then proceeded to the holy royal arch, being exalted in metropolitan chapter no. 1507 on 1 may 1902, following this one week later with their installation as knights templar at the consecration of the king edward vii preceptory. here they rested, and waite prepared for a journey to switzerland and for reception into the one rite he craved the most: the regime ecossais et rectifie and its grade of chevalier bienfaisant de la cite sainte (c.b.c.s. as a result of his earlier correspondence with blitz, waite had come to see the rigime ecossais et rectifie as maintaining more than any other rite the

lications of a.e. waite lectures given by a.e. waite constitution of the secret college of rites the masonic career of a.e. waite appendix c masonic lectures delivered by a. e. waite 1906 'the place of masonry in the rites of initiation, 11 january s.r.i.a.1 metropolitan college (printed in transactions) 1908 'the higher side of templar symbolism, 12 october, sancta maria preceptory (read also at king edward vii preceptory, 1 1 may 1916) 1910 'inner relations of the craft and high grades, 14 february, sancta maria preceptory 1911 'the alleged perpetuation of the temple through three distinct channels, 13 february, sancta maria preceptory 1912 'some deeper intimations in the grade of knight of the holy sepulchre, 29 january, lily of the valley conclave 'some inner meanings of rosicrucian gr

GNOSTIC HANDBOOK

esthood had a special significance in relation to the unfolding of the great year. the egyptian star gnosis and the rite of rebirth the central focus of egyptian ritualism was the great pyramid, it was connected to the sphinx and operated as a initiatory structure. the pyramid was identified with the sanctuary of the sun and embodied ra, the solar logos. the rites undertaken in the chamber of the king and queen were rites of rebirth whereby the pharaoh became identified with the solar sphere. he mediated the energies of the logos and hence accelerated the positive current and sublimated or transformed the negative. the sun like the planets and zodiac was a doorway between the spiritual and physical worlds and hence emanated forces from the pleroma and from the worlds of the archons. during

eginning our teacher and we never lost his teachings. there are many volumes examining the details of jesus' trek to britain, some of the more important examine the historical record of glastonbury which can be traced right back to the chapel built by jesus himself. for this reason the site has continued to remain sacred and became the centre of other important legends and religious tales such as king arthur and his knights. obviously since britain was the destination for so many of the lost tribes of israel we may expect that it would be of primary importance for the early spreading of the message. from many accounts ireland and england were the first countries outside palestine to receive the christian message. the essene link connected to these migrations is another very important link

or those who seek, to find the treasury of light. this doctrine of theosis or deification has been a major part of the mystery tradition since the earliest days and has survived, albeit, in modified form, to the present in both the exoteric and esoteric traditions. the concept of deification is found in the earliest religious systems, the rites of kingship in both sumeria and egypt centred on the king being initiated through a secret rite of death and rebirth so that he could become a mediator between his people and god. as the mediator he was considered divine and was imputed with the symbols of divinity. in these early periods the way in which humanity contacted the higher worlds was through the priest/king, in these theocracies individuals could not be deified in their own right, but ac

come a mediator between his people and god. as the mediator he was considered divine and was imputed with the symbols of divinity. in these early periods the way in which humanity contacted the higher worlds was through the priest/king, in these theocracies individuals could not be deified in their own right, but achieved the power to develop and grow through the mediatorship of the divine priest/king. while certainly the morality of these kings varied and so did the focus of their mediatorship, the principle remained, nevertheless, the same and the tradition continued. as the ages rolled on, mankind s interaction with the spiritual worlds changed, rather than theocracies non-theistic political systems developed and the role of mediator was replaced by the priest, shaman or wise person. th

was embodied in the prophet, priest, shaman or wise person. the rites of kingship and priesthood were kept secret and at first only passed via brotherhoods, cults and orders, however later they were also transmitted to individual priests and shamans who qualified but were outside the monastic system. theosis at these early stages involved collective as well as individual gnosis, the land and the king, for example, in the celtic tradition were intricately connected. in ancient israel the people could only be cleansed by the priest entering the holy of holies once a year and undertaking secret rites on behalf of his people. a natural development after the mediating priest was the achievement of the individual right to deification. however, this involved spiritual as well as psychological ch

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

er worlds they are under the dominion of the archons and are, accordingly, for all intents and purposes held captive. this brings so much meaning to the following quote from the book of ephesians. for we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. ephesians 6;12 (the king james version) bringing the strands together this study is a difficult one and it will take time to connect things together. the theoretical basis is that there are multiple levels of being and to illustrate this we have used the refraction model. when this model is analysed we can see how the variables explain the various errors which the alpha event caused. when we consider the change in th

fig 24. each of these paths is attributed to a hebrew letter according to the kabbalistic tradition first outlined in the sepher yetzirah. to each of these paths a mass of correspondences may be added; colours, sounds, godforms, animals, images and so on. according to one tradition the tarot cards can be attributed to these paths as well. the minor cards (1-10) are attributed to the sephira, the king, queen, prince and page (princess) cards are attributed to chokmah, binah, gnostic theurgy page 95 tiphareth and malkuth and the twenty-two trumps are given over to the paths. there is much debate about the exact attribution, we cover this subject in detail in our courses on the kabbalah and the tarot. the four worlds the tree of life has activity on four levels; known as the four worlds. the

(ain) and the sephira of the tree of life. each gnostic theurgy page 104 of the letters can be related to colours, sounds, images and all manner of correspondences. these correspondence represent the vibration or essence of which each letter is a symbol. the letters are divided into three groups, each representing a different phase of the emanation process. yah, the lord of hosts, the living god, king of the universe, omnipotent, all kind and merciful, supreme and extolled. who is eternal, sublime and most holy ordained and created the universe in twenty two mysterious paths. namely out of the seraphim who art three: idea, word and word in form, which are in him one and the same. they consist of a decade out of nothing and twenty two fundamental letters (which) he divided into three holy d

of yhvh yhvh is another formulae of great importance in the esoteric tradition. while many religious groups have translated this formula as jehovah and interpreted it as the personal name of god. it is actually a formula, rather than a name or designation (fig 30) the original ancient israelites understood this and hence avoided pronouncing this divine name using substitute terms such as lord and king. while the old testament accounts have corrupted the name and used it to designate a warrior like archon, the original formulae is still valid and of value. this again illustrates how the origjnal gnosis has unwittingly been passed down inside and behind a text which teaches the exact opposite. y yod atziluth initial force fire h he briah divine pattern water v vau tiphareth activity air h he

ned to gnostic theurgy page 193 palestine became the forerunners of the essenes, while the ten lost tribes formed what we consider to be western civilisation. according to second esdras, we find the ten lost tribes moving a thousand miles west to southeast russia to become the people known as the scythians. those are the ten tribes, which were carried out of their own land in the time of osea the king, whom salmanasar, the king of assyria led away captive, and he carried them over the waters and so they came into another land. but they took this counsel among themselves and they would leave the multitude of the heathen and go forth into a further country, where never mankind dwelt, that they might there keep their statutes, which they never kept in their own land. and they entered into eup

GOETIA LUCIFERIAN

e 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 illustrations also by ori

ft eye of this bestial lord 16 of darkness, a great lightning flash shoots into your eyes, this throws you into a state of ecstasy. a single question is asked, which you know the answer to by instinct. you will never be able to turn back from the path, as the lonely path of godhood shall be marked upon your brow as the mark of cain. as you are shadow, allow yourself to grow close to this infernal king and enter his essence. open your astral eyes as this shadow, and understand you may take any form you wish. you are vampyre, incubus, set-like and immortal in essence. you become as ahriman, the infernal king who shapes the world according to his desire. you may communicate and seek various points of congress with all goetic spirits in the dreaming plane, your gate is the dream. this is the s

seth, abraoth! by the very circle of which i build i walk unto the crown of lucifer that emerald which shines the essence of heaven and hell. that angelickan watcher of the sun shall come now forth to join with the ahrimanic shadow, that angel and daemon are joined! i walk unto the umbrarum rex, the kingdom of shades and the ghost roads open the gates unto me! guardian of flaming sword and corpse-king of the scepter open forth the leviathanic way to me! i behold the center of the eight rayed black sun my essence unto seth! azal ucel! i invoke the baphometic spirit of fire! 19 invocation of the adversary the following is a ritual which may be conducted when the sun is at its full light, or when the moon is full or dark, as the essence of iblis be finally revealed. the purpose of the ritual

lic 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 purified water and p

f the wicked (translated- ol gnay zodaneta gah ialprg azazel, enay thahaaotahe ol zodameta micma micma micalz bransg gah a orh levithmong yolcam oxiayal ialpor gah ol vinu arphe gah, vovim de a mahorela ialprt momao de a vovim, vel ucorsapax ooanoan de pire ialprt zorse pambt ol, zimii oi comselh volcam g ananael vooan uniglag niisa vovim siaion yolcam ananael de babalon. 32 the invocation of the king being amaimon, gaap, paimon or zodimay great powerful amaimon, who exalted in the power of the spirits in the kingdom of the east (south, west or north) i invoke thee in the name of darkness, from the dwelling of darkness and in their power of illumination. in the name of primeumaton who reigns over the palaces of the sun and the moon i invoke thee to appear before this circle, in this triang

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

eft, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the north and give the zelator sign facing north recite the prayer of the gnomes: o invisible king who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world! thou who causest the seven metals to flow through the veins of the rocks! king of the seven lights! rewarder of the subterranean workers! lead us into the desirable air and into the realm of splendor. we watch and we labor unceasingly, we seek an

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

ho rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the west facing west give the practicus sign facing west recite the prayer of the undines: terrible king of the sea, thou who hast the keys of the cataracts of heaven, and who enclosest the subterranean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring; thou who openest the sources of rivers and of fountains; thou who commandest moisture which is, as it were, the blood of the earth, to become the sap of plants. we adore thee and we invoke thee! speak thou un

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

p with the black end of the wand. say: i now declare this temple duly closed. so mote it s the sanctuary of maat order of the golden dawn- content http//www.ritual-magic.com/welcome/modules.php?name=content. 1 of 2 6/27/2004 7:59 am the prayers of the elementals from dogme et rituel de haute magie by eliphaz l vi translated by persons unknown the prayer of the gnomes or earth spirits. o invisible king, who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world, thou who causest the seven metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendour. we watch and we labour unceasingly, we seek and

dawn. and we shall direct the course of the evening breeze to fly before thee! o spirit of spirits! o eternal soul of souls! o imperishable breath of life! o creative sigh! o mouth which breathest forth and withdrawest the life of all beings, in the flux and reflux of thine eternal word, which is the divine ocean of movement and of truth! amen. the prayer of the undines or water spirits. terrible king of the sea, thou who holdest the keys of the cataracts of heaven, and who enclosest the subterraean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring. thou who openest the sources of the rivers and of the fountains; thou who commandest moisture which is, as it were, the blood of the earth, to become the sap of the plants. we adore thee and we invoke thee

GOLDEN DAWN RITUALS A

lysis of the 5=6 initation by g.h. frater p.c.a. 4. symbology of the banners 5. telesmata and flashing tablets 6. the canopic gods symbolism of the four genii of the hall of the neophyte 7. evil and unclean spirits- by g.h. frater d.d.c.f. 18. full moon healing vigil (to be performed monthly on the full moon) 19. ritual of spiritual alchemy (astral projection, ritual magick and alchemy by francis king) the adept must now pass an examination on the above. 20. z.a.m. second stage lectures 1. rosary of the r.r.et.a.c. 2. archangels on the paths 3. practical workings with the schemhamphoresch 4. telesmatic figures 5. 6. 7. 8. 21. the advanced meditation of rah ynda end of second stage. the adept must now pass examination on [c] and [e. tarot [n [n1 [p [o [q [r [f] 21. tarot description of 78 c

ch or clauicula tabularum [h] 32. ancient instruction on chess men and tarot. note by d.d.c.f [y] 33. enochian dictionary the adept must now pass an examination on [f. 34. z2 consecration and invocation the adept must now pass an examination on [h. the adept must now pass an examination on assigned ritual work [h1. reading list for z.a.m *1. astral projection, ritual magick and alchemy by francis king *2. fama fraternitas (provided *3. confessio (provided) 4. the middle pillar by israel regardie 5. the gospel of john- new testament 6. the book of revelations- new testament 7. genesis- old testament 8. ezekiel- old testament 9. the philosopher's stone- by israel regardie 10. catenea- by homeri 11. lexicon of alchemy- by rulandus 12. philosophy of natural magic- by agrippa 13. egyptian magic

GOLDEN DAWN RITUALS E

t must never be touched by any other person, and it should be wrapped up in white silk or linen. the adept motto is to be painted on the reverse side. this lamen must be worn at all adept meetings, but never worn before the outer order or non-members. the lamen is a complete synthesis of the masculine or what we refer to as the positive rainbow scale of colors. the scale of colors employed is the king scale. the cross is divided into four parts. each arm of the cross belongs to one of the four elements. top m bottom l right n left o the white portion of the cross belongs to, the ruach ha kadosh (the holy spirit, and unto the planets. there are twenty-two petals on the rose. the twenty-two petals relate to the twenty-two paths of the tree of life. the twenty-two petals sit on the cross in t

GOLDEN DAWN RITUALS ENOCHALL

don daxil: gird up your loins. ale: cacodemon of water angle of water tablet. algb: subservient angel of water angle of earth tablet. alhctga: senior of venus on the earth tablet. alip: subservient angel of fire angle of fire tablet. allar: bind up. allar atraah: bind up your girdles. alndvod: senior of luna on the fire tablet. aloai: controlling name of fire angle of air tablet. alpudus: angelic king ruling in the west-south-west. alr: cacodemon of fire angle of water tablet. als: cacodemon of earth angle of air tablet. alsh: subservient angel of earth angle of air tablet. am: amizpi, fasten. ambriol: governor of the third division of the aethyr loe(36. amd: cacodemon of earth angle of fire tablet. ameipezodi: amizpi, fasten. amgedpha: i begin anew. amipzi/ a mip zi: i fastened. amiran: y

o: in thy. aqlondoh: in thy kingdom. ar envay ovof: that the lord might be magnified. ar: fan (v/ winnow/ van/ that/ so that. ar tabas: that govern. arac: subservient angel of fire angle of fire tablet. arb: according. arbiz: commanding angel of earth angle of earth tablet. arcacosgi: to vanne the earth. arcozior: that increase. ardza: commanding angel of air angle of air tablet. arfaolg: angelic king ruling in the north-north-east. argedco (meaning unknown; invoke) arinna/ arinnaq/ arinnap: senior of saturn on the fire tablet. arizl: angel, also known as arzl. arn: cacodemon of earth angle of water tablet. arp: conquer, also see zilodarp. arphe: descend. arsl: four lettered holy name of god, ruling the element of water. arth: gladness. arzl: angel, companion of rzla. kerubic angel of air

or why/ for the/ for to. bagle: because/ for that reason/ for what reason/ why? bagledf: prince associated with luna. baglen: because. bahal: cry aloud/ cried loudly. baia: subservient angel of fire angle of earth tablet. balceor: prince, associated with saturn of jupiter (24. baldago: prince, associated with jupiter of mercury (35. balg: subservient angel of water angle of earth tablet. baligon: king, associated with sol of venus (1. balit: just/ righteous (cf. balt. balt/ baltan: justice (cf. balit, baltim, baltoh, balzizras. balt: justice/ of justice. baltan: in his justice. baltim: fury/ justice/ extreme justice. baltoh: righteousness/ the righteous (cf. balt, baeovib. baltoha: righteousness/ for my own righteousness. balye/ balie: of salt/ salt. balye: salt. balzarg: steward. balzarg:

48. bariges: prince, associated with sol of mercury (33. barma/barman: name of a demon. barnafa: prince, associated with sol of jupiter (27. bartiro: prince, associated with jupiter of saturn (41. basgim: day (cf. bazm. 11 basledf: prince, associated with luna of venus (7. basmelo: prince associated with jupiter of sol (10. baspalo: prince, associated with luna of mercury (31. bataivah: elemental king of air, associated with sol. bazchim: governor of the third division of the aethyr des (78. bazm: midday/ noon (cf. basgim, basmelo. bazme: midday. bazmelo: midday the first. bazpama: prince, associated with mercury of mars (17. bbemo: demonic name (reversal of omebb) commanding cacodemons of water of water. befafes: prince, associated with mars of sol (9. befes (vocative case of) befafes, pr

associated with saturn of mars (18. blior /bliar /bliard bliora: comfort (n (cf. bliorax. blior: comforter/ continual comforts. bliors: our comfort. bliora: comfort. bliorax balit: shall comfort the just. bliorax: comfort (v (cf. blior. bliorax: shalt comfort. bliorb: comfort. bliors: our comfort to our comfort. bliort: of comfort. blisdon: prince, associated with mercury of jupiter (23. blvmaza: king, associated with luna (43. bmamgal: prince, associated with saturn of venus (6. bmilges: prince, associated with mars of jupiter (28. bminpol: prince, associated with mars of saturn (40. bmoa: subservient angel of earth angle of air tablet. bnagole: prince, associated with venus of sol (14. bnapsen: king, associated with saturn (36. bnaspol: king, associated with mercury (29. bnhr: subservien

GOLDEN DAWN RITUALS F

eeping a special box for the rose cross lamen is appropriate. some have even found that coating the box with rose oil gives it a rosy smell, and thus, enlivens and invokes even deeper into the mind the importance and power of the rose cross. let the adept, therefore, never forget to kiss the rose cross lamen upon placing it upon him or herself and upon removing it. 9 biblical text genesis 2:11-14 king james version "the name of the first is pison: that is it which compasseth the whole land of havilah, where there is gold; and the gold of that land is good: there is bdellium and the onyx stone. and the name of the second river is gihon: the same is it that compasseth the whole land of ethiopia. and the name of the third river is hiddekel: that is it which goeth toward the east of assyria. a

GOLDEN DAWN RITUALS G

of this (name of the implement, that i may be enabled with it to perform those magical operations for which it has been fashioned for which purpose i now perform this mystic rite of consecration in the divine presence of (trace the letters in the air while vibrating the appropriate divine name. step 11 lay aside the lotus wand and take up the magical sword of the art. recite the invocation to the king while tracing in the air the appropriate invoking spirit pentagram followed by the invoking pentagram of the element involved "in the three great secret names of god borne upon the banner of the (state the quarter and vibrate the three secret names of the appropriate quarter, i summon thee thou great king of the (state the quarter and vibrate the name of the king, to attend this ceremony and

GOLDEN DAWN RITUALS J

d ourselves to our "eternal" light- the light of purity and unity. hmkj: only through wisdom can we prove ourselves a devoted servant to our sacred order and fraternity. hnyb: through deep understanding of the inner mysteries, we become aware of our need to maintain a strict veil between the "truly initiated" and those beginning the path. dsj: here we see the importance of becoming the benevolent king to those in the lower grades, while at the same time, maintaining the hierarchy of our order in that mercy will abound and not lead to strife and schism as in the past. hrwbg: let the adept be strict and stern in protecting his personal magical secrecy and the secrecy of our knowledge. even if portions are printed in books, there is no excuse for a loose tongue. it does not benefit oneself or

GOLDEN DAWN RITUALS SADD

rt cards attributions on tablet of union: here be the attributions as related to the holy tablet of union, the spiritual forces that regulate the four elemental tablets. 22 the aces represent the root forces and the essential spiritual noumenon of the elements. the court cards act as vice-gerants of the root forces of the elements. m a c b d a ace swords prince swords queen swords princess swords king swords c ace cups prince cups queen cups princess cups king cups b ace pentacles prince pentacles queen pentacles princess pentacles king pentacles d ace wands prince wands queen wands princess wands king wands tetragrammaton on the tablets the diagram below illustrates the letters of the tetragrammaton as they are attributed to the four watchtowers in specific detail. make certain to examine

GOLDEN DAWN RITUALS U1

ns of its sephiroth. this part is the central citadel of the body and is the particular abode of the lower and more physical will. the higher will is in rtk of the body. for the higher will to manifest it must be reflected into the lower will by the neschamah. this lower will is immediately potent in the lower 4 membranes, and thus, in the region about the heart, is the lower will seated like the king of the body upon its throne. the concentration of other faculties of the ruach, in and under the presidency of the will, at the same time reflecting the administrative governance of hmkj and hnyb, is what is called the human consciousness. that is, a reflection of the two creative sephiroth under the presidency of the four elements, or the reflection of aima and abba as the parents of the hum

, is the real self of the incarnation. yet only few of the sons of men know it, or feel its presence. still less, do they believe in or comprehend those higher potencies- angelic, archangelic, or divine, of which the manifestation directly touching the yechidah is the higher genius. this yechidah in the ordinary man can but rarely act through the spiritual consciousness since for it to do so, the king of the physical body, that is the lower will, must rise from his throne to acknowledge his superior. this is the reason why, in some cases, when sleeping does the higher will only manifest itself by dream unto the ordinary man. 8 in other cases, it may be manifested; at the times through the sincere practice of religious rights or in cases where the opportunity of self-sacrifice occurs. in al

which is to purify and exalt my spiritual nature, that with divine aid i may at length attain to be more than human, and thus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted unto me" note that this clause answereth unto trapt, seeing that it is the lower will that must apply itself unto this work because it is the king of the physical man. all of the shining ones (whom we call angels) are microcosms of the macrocosms of yetzirah, even as man is the microcosm of the macrocosm of assiah. all archangelic forms are microcosms of the macrocosms of briah, and the gods of the sephiroth are consequently the microcosms of the macrocosm of atziluth. therefore apply this perfecting to the spiritual nature as the prepa

GOLDEN DAWN RITUALS U3

159, fontana, california, 92337. 2 u3 this, then, is the task to be undertaken by the adeptus minor: to expel from the sephiroth of the nephesch the usurpation by the evil sephiroth; to balance the action of the sephiroth of the ruach and those of the nephesch; to prevent the lower will and human consciousness from falling into and usurping the place of the automatic consciousness; to render the king of the body, the lower will, obedient to and anxious to execute the commands of the higher will, that he be neither an usurper of the faculties of the higher, nor a sensual despot- but an initiated ruler, and an anointed king, the viceroy and representative of the higher will, because inspired thereby, in his kingdom which is man. then shall it happen that the higher will, i.e, the lower geni

GOLDEN DAWN RITUALS U6

ion with the higher, the obsessing idea proceeds by seizing upon the daath, and this consequently is the great point of attack, especially the part in the physical body which is at the back of the head about the junction with the spine. now, unless the lower will shall voluntarily endeavour to restore the connection, it is impossible for the higher will to intervene, seeing that the lower will is king of the physical body. remember that no obsessing force can overpower the lower will, if that shall bravely and in spite of all opposition aspire unto the higher will. trance may arise from the action of obsession, or from the action of the higher will. therefore, its aspects are varied. death superveneth the natural man, when the mental action of the ruach and the nephesch is definitely and t

GOLDEN DAWN RITUALS U7

but little of thyself.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 w

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: scales worlds tarot suits tetragrammaton elements king twlyxa wands y (yod) d (fire) queen hayrb cups h (he) c (water) prince hryxy swords w (vau) a (air) princess hycu pentacles h (he) b (earth) king scale queen scale prince scale princess scale 1. uncolored brilliance white brilliance white brilliance white rayed golden 2. pure soft blue grey blue pearl grey mother of pearl white flecked red blue and yellow 3. crimson black with hidden red blac

k brown black flecked yellow 32. white merging grey deep purple merging black 7 rainbow colours (purple outside) white, red, yellow, black, blue (outside) da fath: lavender grey white pure violet grey flecked gold the \yyjh u for the use of an adeptus minor is compounded of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of twlyxa in the paths uniting the sephiroth as reflected in hayrb, one of the possible arrangements of the powers inherent in hy of the great name. first, are the feminine colors of the sephiroth, the queen scale. in rtk is the divine white brilliance, the scintilliation and corruscation of the divine glory. that light which lighteth the universe. that li

n sephiroth, yet it is referred in a special manner to trapt. also, though the branches of the tree of knowledge of good and evil stretch into the seven lower sephiroth and downwards into the kingdom of shells, yet it is referred especially unto twklm. similarly with jxn and dwh, the right and left columns of the sephiroth are referred respectively thereto. in twklm, rah ynda is god, the lord and king, ruling over the kingdom and empire which is the visible universe. and twdwsy \lwu the world of foundations, the world of the elements, is the name of the sphere of operation of twklm which is called the sphere of the elements from which all things are formed, and its archangels are three: wrffm, the prince of countenance reflected from rtk, and wpldns, the prince of prayer (feminine, and nep

s written, gwho maketh his angels, spirits and his ministers as a flaming fire, h and these are also called the order of blessed souls, or of the souls of the just made perfect. 7 notes by g.h. frater n.o.e.l: although the following is not classically part of the hodos document, its relevance to the document is apparent. addendum 1 reveals to the z.a.m. the five elements in the four scales of the king, queen, prince, and princess. this document also provides an appropriate symbol as it relates to the court cards in its appropriate color. the active adept will have no trouble in finding a myriad of uses for these potent symbols. in addition to providing the above mentioned, addendum1 also provides the z.a.m. with the complete color scales for the sephiroth, planets, and zodiac in all four s

GOLDEN DAWN RITUALS VENUSZAM16

lf sacrifice so that i shrink not in the hour of trial, but that thus, my name may be written on high, and my genius may stand in the presence of the holy one in that hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of. philosophus say "let us adore the lord and king of fire. holy art thou lord of the blazing fires, whereon thy spirit filled in the beginning, elohim. glory be unto thee ruach elohim whose spirit hovered over the waters of creation" step 5 go to the south. before the fire tablet, make the active and passive spirit pentagrams and invoking fire pentagram with the leo kerub in the center, using the lotus wand. say: 3 "and the elohim said 'let

f leo the lion, and in the name of michael, great archangel of fire, spirits of fire, adore your creator" make the cross with 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

, let me call my home, the house of horus. the house above, het- heru is thy name, and through thee i shall arise into my higher selfhood which is found in god the vast one. step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the universe! this is he whom the winds fear. this is he who having made voice by his commandment is lord of all things, king, ruler, and helper. i am he, the bornless spirit having sight in the feet, strong and immortal fire. i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world

dow of his wings. his truth shall be forever more in the name of this creature of talismans because i have called upon the most high. i shall tread upon the lion and adder. the young lion and dragon shall i trample under foot because he hath set his love upon me. he will set me upon high, for i am he even as he is in me. lift up your heads, o ye gates. be ye opened, ye everlasting doors, that the king of glory may come in" step 30 make over the talisman the sign of the rending of the veil, and say "let the white brilliance of the divine spirit descend upon this creature of talismans, to fill it with the glory of thy majesty that forever it may be unto me an aid to aspire to the great work" step 31 draw the flaming sword over the talisman. say "glory be unto thee, lord of the land of life

GOLDEN DAWN RITUALS ZAM10

y spirit created, and every soul of man and beast, and everything of sight and sense, and every spell and scourge of god, may see me not nor understand! and now, in the name of \yhla, let there be unto the void a restriction! hwchy, where are now their gods? oh my father, my father; there are the wheels of thy 6 chariot! lift up your heads, o ye gates! be ye opened, ye everlasting doors, that the king of glory and of silence and of night may come in! thus, do i formulate a barrier without mine astral form that it may be unto me a wall and as a fortress, and as a sure defense. and, i now declare that it is so formulated, to be a basis and receptacle for the shroud of darkness, the egg of blue with which i shall now girdle myself" step 12 trace active and passive invoking spirit pentagrams

GOLDEN DAWN RITUALS ZAM13

the rescuer unto the light. i am rising higher and higher, i am passing beyond the light of the sun. i pass through the abyss of duality into the infinite reconciliation of unity. i stand in the center of the darkest of 9 light. this is the lord of the gods, this is the lord of the universe, this is he whom the winds fear, this is he who having made voice by his commandment is lord of all things, king, ruler and helper (each adept spends a few minutes in silence) chief adept "out of the darkness, let the light arise. iao. let the divine light descend over us eternally and over all those that we are assigned to teach and council" second adept "before i was blind and now i see" chief adept "i am the reconciler within the ineffable. i am the dweller in the invisible. be our minds open to the

GOLDEN DAWN RITUALS ZAM16

self sacrifice so that i shrink not in the hour of trial, but that thus, my name may be written on high, and my genius may stand in the presence of the holy one in that hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of practicus. say "let us adore the lord and king of n. holy art thou lord of the mighty waters, whereon thy spirit moved in the beginning. twabx \yhla. glory be unto thee \yhla jwr whose spirit hovered over the waters of creation" step 5 go to the west. before the water tablet, make the active and passive spirit pentagrams and invoking water pentagram with the eagle kerub in the center, using the lotus wand. say: 3 "and the \yhla said 'let

the head of the eagle, and in the name of layrbg, great archangel of n, spirits of n, adore your creator" make the cross 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 where

a channel for the working of thine 4 abundant power. may this k talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters la in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and merciful king of dsj, the presence and power of thy holy archangel layqdx that he may aid me with his power" step 10 draw the invoking hexagram of jupiter and in it the sigil of layqdx. vibrate the name strongly "o ye brilliant ones of dsj, i conjure ye by the mighty name of la strong and mighty, and by the name of layqdx whose throne and seat ye are \ylmcj, come unto me now. manifest yourselves through me

rciful, magnificent, thee do i invoke. thou whose sephira is dsj, whose lordship is the realm of whirling fire and rain storm, thee, thee do i invoke. o thou whose head is of amethystine blue, whose heart is pitiful, and whose judgment just, where the rose dawn shines out amid the gold, thee do i invoke. o amoun (vibratory formula of middle pillar, before thee have i covered my face. arise, great king, arise and shine in me, for i have hidden myself and stand humbly before the glory of thy face. in the chariot of life eternal is thy seat, and thy steeds course the firmament of nu. behold! thou didst lift up thy voice, and the hills were shaken! thou didst cry aloud, and the everlasting hills did bow. o my father, my father, the chariots of israel and the horsemen thereof, the sound of thy

l to receive thy truth. amoun (vibratory formula, i invoke thee. exalt my soul to the feet of thy glory. hear me, and manifest in splendor to him who worships at thy throne" step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the universe! this is he whom the winds fear. this is he who having made voice by his commandment is lord of all things, king, ruler, and helper. i am he, the bornless spirit having sight in the feet, strong and immortal fire. i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world

GOLDEN DAWN RITUALS ZAM17

unto us our misfortunes, nor hour of death, the which is known only to god himself, who thereby would have us keep in continual readiness. but hereof more in our confession, where we do set down thirty-seven reasons wherefore we now do make known our fraternity, and proffer such high mysteries freely, without constraint or reward. also we do promise more gold than both the indies can bring to the king of spain, for europe is with child, and shall bring forth a strong child, who shall stand in need of a great godfather's gift. after the death of i.o, brother r.c. rested not, but, as soon as he could, called the rest together, and then, as we suppose, his grave was made, although hitherto we (who were the latest) did not know when our loving father r.c. died, and had no more but the bare nam

GOLDEN DAWN RITUALS ZAM18

s m i n o r 2 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step 3 opening by watchtower. step 4 go to the northwest, facing west, perform the rending of the veil "in the name of yjla ydc and in the name of layrbg who carries the souls of the dead away from the body, i tear assunder the veil between this world and the world of the dead, the underworld, the world where osiris is ruler and king" step 5 formulate your own astral body of light, vibrating your earthly name. the shell of the nephesch should be facing east. make the closing of the veil followed by the sign of silence. face east with the shell standing behind you outside of the veil. step 6 go to the east and and perform the invoking ritual of the supernals "supernal splendor which dwellest in the light to which no man ca

GOLDEN DAWN RITUALS ZAM19

that the fama should be set forth in everyone's mother tongue, lest those should be defrauded of the knowledge thereof, whom (although they be unlearned) god hath not excluded from the happiness of this fraternity, which is divided into degrees; as those which dwell at damcar, who have a far different political order from the other arabians; for there do govern only understanding men, who, by the king's permission, make particular laws, according to which example the government shall also be instituted in europe (according to the description set down by our christianly father, when that shall come to pass which must precede, when our trumpet shall resound with full voice and with no prevarications of meaning, when, namely, those things of which a few now whisper and darken with enigmas, sh

GOLDEN DAWN RITUALS ZAM21

h, on dry land and in the water, of whirling air and of rushing fire, and every spell and scourge of god, the vast one, obedient unto me" 7 magus of fire (moves to the south holding the lotus wand by the leo band "in the name of yhvh tzabaoth, i invoke the protective power of asch in the cardinal point of darom and its great archangel michael, its mighty angel aral, its powerful ruler seraph, its king djin and its salamanders to protect now this holy temple of fire from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golden dawn. use thy mighty forces of fire to create a wall of invisibility and protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and use whatever forces n

without cessation, and use whatever forces necessary for the defense of (each quarter is stabbed, beginning in the south, and ending in the south) 8 magus of water (moves to the west holding the lotus wand by the scorpio band "in the name of elohim tzabaoth, i invoke the protective power of mayim in the cardinal point maarab and its great archangel gabriel, its mighty angel taliahad, its powerful king nichsa, its ruler tharsis and its undines. protect now this holy temple of water from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subjects of the golden dawn. use thy mighty forces of water to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessat

hout cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the west, and ending in the west) 9 third adept (moves to the north altar, holding the lotus wand by the taurus band "in the name of adonai ha aretz, i invoke the protective power of aretz in the cardinal point of tzaphon and its great archangel auriel, its mighty angel phorlakh, its powerful king ghob, its ruler kerub, and its gnomes. protect now this holy temple of earth from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and loyal subjects of the golden dawn. use thy mighty forces of earth to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation, and

ithout cessation, and use whatever force necessary for the defense of (each quarter is stabbed, starting in the north, and ending in the north) 10 second adept (moves to the east holding the lotus wand by the aquarius band "in the name of shaddai el chai, i invoke the protective power of ruach in the cardinal point of mizrach and its great archangel raphael, its mighty angel chassan, its powerful king paralda, its ruler ariel, and its sylphs. protect now this holy temple of air from all opposing forces who would harm or destroy the holy order of the r.r. et a.c. and all loyal subjects of the golden dawn. use thy mighty forces of air to first create a wall of invisibility and of protection through the radiation of the rosea crucis and in the name of yehashua. stand guard without cessation

in innocence seek the true and celestial light with whatever force necessary. let us kneel "oh lord of the universe, the vast and mighty one, into thy hands do we place our hopes and our trust, for without you, our lord, we are hopeless and defenseless. unto thee sole wise, sole merciful one, be thou praised and glorified for ever and ever. thou alone art lord, thou alone art holy, thou alone art king of all that is seen and unseen. enflame us with strength and persistence to do thy will, for thy will is our true will. teach us to reflect your light in thy honor and glory. protect and preserve this sacred brotherhood of the rose and cross, through thy mercy oh lord. amen (all rise) chief adept "let us now adore the lord of the universe. holy art thou" chief adept "let us now close the vort

GOLDEN DAWN RITUALS ZAM22

nk not in my hour of trial, but that my name may be written on high, and my genius stand in the presence of the holy one in that hour when the son of man is invoked before the lord of spirits and his name before the ancient of days. amen. invocation of o step 1 formulate pillars standing in the east (or stand between the temple pillars) make the sign of philosophus. say: let us adore the lord and king of o! twabx hwhy, blessed be thou, leader of armies is thy holy name. step 2 4 go to the south, and draw the invoking active spirit pentagram. vibrate hyha, bitom, in a circle, draw the invoking fire pentagram and vibrate twabx hwhy. say: and the \yhla said, let us make adam in our own image, after our own likeness and let him have dominion. in the name of \yhla, mighty and ruling, and in the

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 in the name of \yhla, i compel and command ye, ye spirits of o, that ye fashion for me a magical base in the astral light wherein i may invoke the divine forces to charge and empower this magical talisman of cmc. 5 a invocat

be a focus of thy light, life, and love and beauty, so that it may awaken within my soul a clear vision and a stronger aspiration to the light divine. step 3 trace letters and rose cross sigil of tudw hwla hwhy in the air, and visualize these letters like flames burning before you and within your heart. vibrate the divine name one time for each letter. say: grant unto me thou great and beautiful king of trapt the presence and power of thy holy archangel lapr that he may aid me with his power and might! step 4 using the lotus wand held by the band of e, let the adept draw before him the invoking hexagram of a and within it the sigil of lapr. vibrate the name strongly as many times as there are letters. say: o ye messengers of the holy one, blessed be he, thou \yklm, i conjure ye by the mig

thy face to shine upon me, and bestow upon me the light of your strength. i invoke thee to exalt my soul in the rays of thy glory and to manifest unto me that which i seek. step 12 pause while circulating the force within. say: this is the lord of the gods! this is the lord of the universe. this is he whom the winds fear. this is he who having made voice by his commandments is lord of all things, king, ruler and helper. i am he, the bornless spirit having sight in the feet, strong and immortal o, i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteningth and thundereth. i am he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am he the begetter and manifester unto the light. the heart girt with a serpent is m

ye spirits of o to bind into this creature of talismans the substance of your fiery realm (trace cross) in the three great secret holy names of god borne upon the banners of the south, oip teaa pdoce, spirits of o give unto me the substance of your realm that it may be mine forever. bind it unto this creature of talismans which i have created (make invoking circle) in the name of edlprnaa, great king of the south, spirits of o,i command ye! concentrate upon this talisman the substance of your realm, so that all potent forces descending may impart unto it a tireless strength and an all pervading energy so that unto me it may be a talisman ever helping me to aspire 15 unto the divine with the extended flare of an all penetrating vision. creature of talismans, thou hath the o of life, so pas

GOLDEN DAWN RITUALS ZAM3

phere of sensation with the briatic color of dwsy (purple) until the adept feels fully integrated in the yesodic astral current. let the adept now astrally perform the s.i.r.h. of trapt, reciting the divine names and rising in the planes to trapt, the place of the a. the adept now stands in trapt under the light of rtk. step 6 let the adept now integrate his astral body with the rose color of the king scale of trapt with the divine light of rtk above his or her head glowing ever brighter. let the adept now astrally perform the invocation of the supernals. step 7 upon connection and reception of the divine white brilliance of rtk, let the adept make the l.v.x. signs (keeping his hands in the form of osiris risen. 4 step 8 let the adept now recite the following "i am the way the truth and th

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

y had neither wagon nor oxen to transport them, and, in fact, there exist neither wagons nor oxen throughout the world that would have sufficed for this task, so enormous are these stones and so rude the mountain paths over which they were conveyed..19 garcilaso also reported something else interesting. in his royal commentaries of the incas he gave an account of how, in historical times, an inca king had tried to emulate the achievements of his predecessors who had built sacsayhuaman. the attempt had involved bringing just one immense boulder from several miles away to add to the existing fortifications: this boulder was hauled across the mountain by more than 20,000 indians, going up and down very steep hills. at a certain spot, it fell from their hands over a precipice crushing more tha

of tiahuanaco, however, the change in altitude apparently occurred after the city was built, and this could not have been the result of a slow process. 11 see, for example, ian cameron, kingdom of the sun god: a history of the andes and their people, guild publishing, london, 1990, pp. 48-9. 12 tiahuanacu ii, p. 91 and i, p. 39. graham hancock fingerprints of the gods 73 chapter 9 once and future king during my travels in the andes i had several times re-read a curious variant of the mainstream tradition of viracocha. in this variant, which was from the area around lake titicaca known as the collao, the deity civilizing-hero had been named thunupa: thunupa appeared on the altiplano in ancient times, coming from the north with five disciples. a white man of august presence, blue-eyed, and b

ore isis set off to save her husband. she made a small boat of papyrus reeds, coated with pitch, and embarked on the nile in search of the remains. when she had found them she worked powerful spells to reunite the dismembered parts of the body so that it resumed its old form. thereafter, in an intact and perfect state, osiris went through a process of stellar rebirth to become god of the dead and king of the underworld from which place, legend had it, he occasionally returned to earth in the guise of a mortal man.5 although there are huge differences between the traditions it is bizarre that osiris in egypt and thunupa-viracocha in south america should have had all of the following points in common: both were great civilizers; both were conspired against; both were struck down; both were s

y and authorities agreed that it was one of the archaeological wonders of the americas .15 its most enigmatic feature was the so-called calendar frieze carved into its eastern fa ade along the top of the portal. at its centre, in an elevated position, this frieze was dominated by what scholars took to be another representation of viracocha,16 but this time in his more terrifying aspect as the god-king who could call down fire from heaven. his gentle, fatherly side was still expressed: tears of compassion were running down his cheeks. but his face was set stern and hard, his tiara was regal and imposing, and in either hand he grasped a thunderbolt.17 in the interpretation given by joseph campbell, one of the twentieth century s best-known students of myth, the meaning is that the grace that

e rose up in the midst of the light, and instantly they were lifted into the sky. then the arch of heaven and the face of the earth were lighted. and they dwelt in heaven. 7 at the same time ascended the twins 400 companions who had also been killed, and so they again became the companions of hunahpu and xbalanque and were changed into stars in the sky. 8 the majority of the traditions of the god-king quetzalcoatl, as we have seen, focus on his deeds and teachings as a civilizer. his followers in ancient mexico, however, also believed that his human manifestation had experienced death and that afterwards he was reborn as a star.9 it is therefore curious, at the very least, to discover that in egypt, in the pyramid age, more than 4000 years ago, the state religion revolved around the belief

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

, should you need to summon the jersey devil! fall to! jonathan sellers twin cedars lodge 12 august 2005 c. e. 1 preface: ufonauts, ciphers, and the cosmic war and there was war in heaven: michael and his angels fought against the dragon; and the dragon fought book of revelation 12:7 as the secret ceremony of the masonic royal arch nears its climax, the candidates are directed to bring before the king and high priest a strange box with inexplicable writing on all four sides. the high priest, in a ceremony at least hundreds of years old, looks at the box with surprise and exclaims, companion king, this is the ark of the covenant of god! the officer playing the king agrees, saying, it is undoubtedly the true ark of the covenant, most excellent. the high priest opens the ark and removes a boo

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

. a prime investigator of the mothman cases, his ufos: operation trojan horse and the mothman prophecies clearly show the linkage between things ufological and things occult. a man of dry wit and a speaker with considerable personal charisma, keel s hidden asset is his ability to tune one in to the high strangeness aspect of the ufo phenomenon in a way that can only result from direct field work. king, george, one of the premiere trance channel contactees since 1955. king and his aetherius society form one of the direct links between occultism and ufology, in that king claims to be a direct agent of the great white brotherhood working diligently with our extraterrestrial allies against the black lodge. lamed, frater who, as the former timothy coutu, a chief of the qblh and computer program

owed by various kinds of channelings and contacts with higher beings manifesting in the so-called mahatmas of the theosophical society. examples include the secret chiefs of the third order in the golden dawn and related societies; the ufo-related channelings of mark probert and the inner circle, dick miller and many to follow; along with the alleged physical contacts of adamski, bethurum, george king and others; and finally the channeling of jane roberts seth, jach purcel s lazaris, don elkins ra, and others down to the present time. secret cipher of the ufonauts 23 in short, the rules of the game seem to have changed. what happened? did the expos of freemasonry by morgan, who was murdered for his trouble, and others have something to do with it? the rules were reaching public knowledge j

, who was murdered for his trouble, and others have something to do with it? the rules were reaching public knowledge just at the time the fox sisters began to hear the spirit rappings that set in motion the spiritualist phenomena. the result was routine and widespread trance channeling supposedly in a straightforward manner, without initiation, ciphers or symbols. if a control calls itself katie king, one tends to accept the name as just that: a name, not a cipher key. but, with the decoding of liber al s cipher, this proved not to be the case. the names are meant to convey a second, more important meaning, but only for those able to decode it. one premise i must suggest is that, after the 1974 cipher discovery, the rules began to change again. it took 10 years for the cipher to be exploi

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

n dealing with watchtower squares presided over by the god osiris: this is a prayer to osiris-khenti-amenti("osiris, the initiator of amentet, un-nefer('beautiful one, who is in abydos. it is to be spoken by one who is truth-speaking in order to invoke the divine lord and go forward for ever. one must say the following: he who exists throughout eternity is the divine lord of lords, and the divine king of kings, and the sovereign god of gods, who gives new life to us. you stand over both gods and raen. you will make a throne foz those who have entered finto the magical universe, and those who periodically praised images of your ka will pass through millions and millions of years, when the end will come to be established. now, when divinity is in each component of someone's body, then no fur

taker of the secrets of the light. feel all of the angels of the watchtowers and the tablet of union rising up together from within your body of light. step 8. turn three times to each watchtower while'holding your wand. then face the east and say, 1 am the lord of the universe. 1 am he whom nature has not formed. i am the vast and the mighty one. 92 lord of the lightand of the darkness. lord and king of the earth. see yourself as an embodimentof the spiritual forcesof the universe. step 9. conclude by feeling the might and ppower of all the enochian deities rising up in your body of light. hold this feeling for as long as you can. may you thus assume their qualities. indeed, in this way you may assume their qualities and powers. when your spiritual identity is firmly established, lose by

the goal is one of the lesser watchtower squares. step 1 consecrate the area around you by executing the rituals of the pentagram and hexagram for banishing. use an appropriate magical formula. steps 2-5 of the beginning method.(see page 118) step 6. recite the appropriate cali (see enochian magic for details an the calls. vibrate the names of power in appropriate order: the holy name, the great king, the six seniors, the two calvary cross angels, the archangel, and the angel. step 7. concentrate on the door before you and the known attributes of the square behind it. step 8. project yourself into your body of light and pass through the doorway into the watchtower square. if necessary, use the rending of the veil. step 9. you should move about until you encounter the 121 presiding deities

means "to solidify" the formula of kal is associated with the mystery of babalon and the beast and their ultimate union. this is shown in the number 314 which is equal to ia-idon- toant meaniing "all powerful uniion. this mystical union is none other than the great work. also 314= 157x2 where 157 is the number for zorge which can mean love, friendship or kindness, and the number for batawah, the king of the watchtower of air. the formula of kal is expressed in its letters: the hierophantof taurus (a) with the fire of judgement (k) on his left and the chariot of cancer (l) on his right.in other words, it is the formula of consciousness acting through proper discrimination. the beast is the developing spiritual consciousness within you, the magician. this consciousness acts according to iit

the work of many years. i t i s alchemy in i ts t rue sense. as you gain experience and purify your lower nature, the''beast'within you will grow and mature until in lil, the first aethyr, it will be as a young child. when crowley entered vti he encountered the angel of the aethyr who said "taotzem is the name by which i am blasphemed" the name taotzem adds gematrically to 163, the number for the king of air, bataivah, but more especial ly for rit which means "mercy" bl ind mercy is a blasphemy for what actually lies beyond the human condition because here there is neither grace nor guilt. an alternate gematric number for this name is 145, the number for maof- fas "not to be measured" and noib "affirmation" the angel of vti thus expresses those positive psychic forces that become degraded

GREY W G CONDENSATION OF KABBALAH

light (aur means light in hebrew) was conceived as a zero or cypher= 0, out of which god was said to create everything in existence. this limitless light focussed into active energy at the first state or sphere in the sense of what a modern scientist would call a field. kabbalists called this primal condition of pure power keter, a crown or summit for two reasons. first they considered god to be king of the entire universe, and secondly it signified the top or summit of anything. here was the supreme summit of creation. from the combination of 0+ 1, came the idea of pure consciousness pouring out in a consequent creative stream. this was considered as a competence to construct anything and everything needed for life. this called for supreme wisdom, so this second field or sphere, was name

k will be fulfilled and everything put into proper proportions again. in order to enhance the notion of spheres for visually oriented people, non-semitic scholars of kabbalah invented personifications to go with each sphere which seemed suitable to the nature of each. from top to bottom, these are: 0 ayn sof aur. no visible image. 1 keter, crown or summit. a bearded head of an ancient and crowned king seen in right profile. this was because it is said: he is all right. in him there is no left hand path. 2 chochmah, wisdom. a wise looking elder holding a book of the law. 3 binah, understanding. a throned matriarch, expressing comprehension. 4 chesed, mercy. a cheerfully benevolent uncrowned but throned king. 5 gevurah, severity. an armed warrior, usually in a chariot. 6 tiferet, beauty. thr

aid: he is all right. in him there is no left hand path. 2 chochmah, wisdom. a wise looking elder holding a book of the law. 3 binah, understanding. a throned matriarch, expressing comprehension. 4 chesed, mercy. a cheerfully benevolent uncrowned but throned king. 5 gevurah, severity. an armed warrior, usually in a chariot. 6 tiferet, beauty. three related figures which are really the same divine king at different stages. first a young naked child (incarnation, second a crucified body (sacrifice, third a crowned and robed priest-king (transformation. the birth, death and resurrection of sacred kings. 7 netzach, victory. a beautiful young woman with a palm branch. 8 hod, glory. an hermaphrodite with the grace of both sexes. 9 yesod, foundation. a naked and virile man. 10 malchut, the kingdo

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

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 the mage [1458, tran

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

nate the sacred beast, and as soon as he is slain, solemn hymns are struck up as by way of atonement. kunes 28 and 29 in kalewala describe such a hunt with all its ceremonial. ostiaks in taking an oath kneel on a bearskin, in heathen sacrifices they covered the victim with a bearskin (p. 1010, and long afterwards they hung bearskins about them in the service of the devil (p. 1018. as the bear was king of all beasts, the terms applied to him of' old one' and' grandfather' suggest those of the thunder-god. the constellation of the great bear (p. 725) would of itself seem an evident trace of his worship even among the greeks. coming down from northern asia to the tribes of the caucasus, we again meet with the most remarkable coincidences. the tcherkesses (circassians) keep up a worship of the

f the church, and cases occur in which idol-images still found a place in a wall of the porch, or were set up outside the door, as at bamberg cathedral there lie slavic-heathen figures of animals inscribed with runes. sacred hills and fountains were re-christened after saints. xxxvl peeface. to wliom their sanctity was transferred; sacred woods were handed over to the newly-founded convent or the king, and even under private ownership did not altogether lose their longaccustomed homage. law-usages, particularly the ordeals and oath-takings, but also the beating of bounds, consecrations, image-processions, spells and formulas, while retaining their heathen character, were simply clothed in christian forms. in some customs there was little to change: the heathen practice of sprinkling a newb

ned in extolling the prince, as she does in lamenting his death (p. 591. when helgi was born, eagles uttered a cry, and holy waters streamed down from the hills of heaven (saam. 149; in the year of hakon's election the birds, we are told, bred twice, and twice the trees bore, about which the hak. hakonarsaga cap. 24 has some beautiful songs. hartmann, a monk of st. gall, sings on the entry of the king' haec ipsa gaudent tempera, fioreque verno germinant, adventus omni gaudio quando venit optatior^ so deep a feeling had the olden time for a beloved king. and beda 2, 16 thus describes king eadwine's time' tanta eo tempore pax in britannia fuisse perhibetur, ut, sicut usque hodie in proverbio dicitur, etiamsi mulier una cum receus nato parvulo vellet totam perambulare insulam a mari ad mare

ake several kings of that name follow one another, they all evidently mean the same (conf. p. 348. saxo gramm. 27 makes his first frotho sprinkle ground gold on his food, which is unmistakably that 'fr6-samior of snorri; the second is called' froekni/ vegetus; it is not till the reign of the third, who fastens a gold bracelet on the road, that the saviour is born (p. 95. but this myth of the mild king of peace must formerly have been known outside of scandinavia, namely, here in germany, and in britain too. for one thing, our chroniclers and poets, when they mention the saviour's birth, break out, like snorri and saxo, in praises of a peaceful augustan age; thus godfrey of viterbo p. 250: fit gladius vomer, fiunt de cuspide falces. mars siluit, pax emicuit, miles fuit auceps; nascentis chr

oden-stone (p. 155, roland stands on the pillar, froberge reminded us of fro (p. 216, and galans, who plies the forge for these frankish heroes, is wayland, wielant, volundr. berthe with the foot, progenitress of charles, is our berhta (p. 429; and, attached to her, stand flore and blanchefleur with their elvish names (p. 1063. charles's loved one was an elfin (p, 435, auberon is elberich and elf-king; and preface. xlvii maugis, malagis=madalgis, borders on the elvish. charles's hall resembles that of asgard (p. 1133n. if these investigations have not been a sheer waste of time (and to me it seemed worth the trouble to look into the affairs of our antiquity from all sides, i may now at length attempt an answer to questions, or some of them at least, as to what is the true fundamental chara

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

use (swed. bo-tra, dwelling-tree. you must not break a bough off such a tree, or the offended goblin will make his escape, and all the luck of the house go with him; moreover, he cannot abide any chopping in the yard or spinning on a thursday evening (superst. swed. no. 110. 3 in household occupations they shew themselves friendly and furthersome, particularly in the kitchen and stable. the dwarf-king goldemar (pp. 453. 466) is said to have lived on in timate terms with neveling of hardenberg at the hardenstein, and often shared his bed. he played charmingly on the harp, and got rid of much money at dice; he called neveling brotherin- law, and often admonished him, he spoke to everybody, and made the clergy blush by discovering their secret sins. his hands were lean like those of a frog, c

rp, and got rid of much money at dice; he called neveling brotherin- law, and often admonished him, he spoke to everybody, and made the clergy blush by discovering their secret sins. his hands were lean like those of a frog, cold and soft to the grasp; he would allow himself to be felt, but never to be seen. after a stay of three years he made off without injuring any one. other accounts call him king vollmar, and they say the room he lived in is called vollmar s kammer to this day: a place at table had to be kept for him, and one in the stable for his horse; meats, oats and hay were consumed, but of horse or man you saw nothing but the shadow. once an inquisitive man having sprinkled ashes and peas to make him fall and to get sight of his footprints, he sprang upon him as he was lighting

2 witches and fays often assume the shape of a cat, and the cat is a creature peculiarly open to suspicions of witchcraft. 3 wilse, ubi supra, entirely agrees: tomtegubben skal have sin til hold unde gamle trder ved stuehuset (boetrder, og derfor har man ej tordet falde disse gandske. to this connexion of home-sprites with tree-worship we shall have to return further on. 510 wights and elves. of king vollmar; but over his chamber-door it was found written, that from that time the house would be as unlucky as it had been prosperous till then, and the scattered estates would never come together again till there were three hardenbergs of hardenstein living at once. both spit and gridiron were long preserved, till in 1651 they disappeared during the lorrain war, but the pot is still there, le

notably wittich and heime, as asperian was rother s. the kings niblunc and schilbunc had twelve strong giants for friends (nib. 95, i.e. for vassals, as the norse kings often had twelve berserks. but, like the primal woods and monstrous beasts of the olden time, the giants do get gradually extirpated off the face of the earth, and with all heroes giant-fighting alternates with dragon-fighting. 3 king frofti had two captive giant-maidens fenja and menja as mill-maids; the grist they had to grind him out of the quern grotti was gold and peace, and he allowed them no longer time for sleep or rest than while the gowk (cuckoo) held his peace or they sang a song. we have a startling proof of the former pre valence of this myth in germany also, and i find it in the bare proper names. managold, m

i%vos hpa/cx^os (palvovcrt ev tr^rprj ei&gt;e6v, rb olke /uv /s^art dvdpbs, zen 8 to /meyaoos ditnjxv, trapa rbv tvpyv trora^toj, in scythia (footprint of herakles in stone, like a man s, but two cubits long) 548 giants. crowing of a cock, and immediately all the cocks in the neigh bourhood begin to crow, and the enemy of man loses his wager. there is more of the antique in a norrland saga: l king olaf of norway walked twixt hill and dale, buried in thought; he had it in his heart to build a church, the like of which was nowhere to be seen, but the cost of it would grievously impoverish his kingdom. in this perplexity he met a man of strange appearance, who asked him why he was so pensive. olaf declared to him his purpose, and the giant (troll) offered to complete the building by his s

GRIMOIRE OF TURIEL

ministering spirits and angels, o lord, as thereby i may attain true wisdom and knowledge. our father, etc. credo, etc. ave maria, etc. glory be to the father, son, and holy ghost; as it was in the beginning, is now, and ever shalll be, world without end. amen. holy, holy, holy, lord god of sabaoth, which will come to judge the quick and the dead; thou art alpha and omega, the first and the iast, king of kings, and lord of lords, ioth, abiel, anathiel, aniasim, alganabro, el, sedomel, gayes, hehi, messias, tolosm, elias, eschiros, athanatos; by these thy holy names, and al! others, i do call upon thee and beseech thee, o lord, by thy nativity and baptism, by thy cross and passion, by thine ascension, and by the coming of thy holy ghost, by the bitterness of thy soul when it departed from t

, prophets, patriarchs, and by al! thy saints, and by alt the sacraments which are made in thine honour, i do worship and beseech thee, i bless and desire thee, to accept these prayers and conjurations. i implore thee, o holy adonay, amay, horta, vegadoro, ysion, ysesy, and by al! thy holy names, and by al! thine angels, archangels, and powers, dominations, and virtues, and by thy name w th which king solomon did bind up the devils and shut them np, ethrack, evanher, agla, goth, joth, othie, venock, nabrat, and by al! thy holy names which are written in this book, and by the virtue of them all, that thou enable me to congregate all thy spirits, that they may give me true answers to all my demands. the secret grimoire o great and eternal virtue of the highest, which thou disposest their bei

HAMIL THE ROSICRUCIAN SEER

ed within knights templar encampments and was variously referred to as the rose croix, rose cross, rouge croix, rosae crucis or rosie cross degree. intensely christian in content the rose croix had nothing about it, even in higgins' time or earlier, to link it with the ideas or traditions of rosicrucianism, other than a very confusing set of alternative names! inritualmagicinengland(1970) francis king, without any supporting evidence, claimed a definite lineofcontinuity from sibley to barrett, then through. a pupil of barrett's magicalintroduaion19account taken down exactly as hockley's seer reported it to him, it does not appear to have gone down at allwellwith those present at the bristol college, whenitwas eventually read.itwasto be another three years before hockley sought membership o

y host of defunct adepti 'real sons of thefire'-fromsynesius to philalethes-for interlocutors, who, if judged from their volumi255 nous writings, must doubtless prove most loquacious fellows, and who, having indulged when on this dull earth so copiously in dark and mystical enigmas, will now throw an unerring light upon the first matter, will trulygiveus an open entrance to the shut palace of the king, a lucid explanation of the tabula smaragdina of hermes, the sophie fire of pontanus, the doves of diana, the fountain of count turisan, and the green lion, and all other monsters ofparacelsus, ripley, flamel, andco,-notomitting the assistance to be derived from those thrice learned ladies, miriam the prophetess, perrenelle, and quercitan's daughter. let them do this, m. alphonse cahagnet, an

nd then you may talk with him &c.thatthis is a true experiment and that the spirit hath been obliged to the fellowship and service of a magic artist heretofore is very certain as may appear by the following bond or obligation which the invocant may if he pleaseth have fairly written on an abortive and laid before him and discourse with the spirit concerning it.bond ofspirits ivassagounderbaro,the king of the west, not compelled commanded or fear but on my own accord and free will especially oblige myself by these presents firmly& faithfully and without deceit to t.w.>icrystal stone or glass and to fulfil his commands truly in all things wherein i can by the virtue of all the

suffer somuchfrom neuralgiaofthe muscles and then racingofthe heart that i cannot make the least muscular exertion without greatpain-buti must not worry my friends with mycomplaints-butlook forward to the great pleasureofseeing you here&making the mostofit. with kindest regards&best wishes tomrsirwin&herberti remain,mostfraternally, yours.1theinstallation of albert edward, prince of wales (later king edward vii) as grand master of the united grand lodge of england on 28 april 1875. 2 hockley as secretary of the grand stewards lodge would have had much work to do as the grand stewards, since 1728, have been responsible for the arrangements for the annual grand festival and installations of new grand masters.3herbert irwin had a weak constitution and was often ill. 4 past masters.5worshipfu

mentaries and 'additions' to the published works of departed rosicrucians. 5 unidentified. 6 unidentified. 7 see note 5 of letter 15.white swan, alnwick, northumberland12august 1874dearbro. irwin, on saturday last i sent in a box your twomssand also the key of rabbi solomon1&a little ms copy of some of mymssmade by an old friend ofmine-nowguess on! i am sorry that herbert hurried himself over the king solomon as the seals in that ms are done with the utmost precisionfromtwo differentmss.it would have been quite enough to let me know the ms was in his hands.therath solomon sent may be depended upon for the accuracyofthe talismans etc.theother ms contains the admission of bacstrom into the society offrctranslated fromtherosicrucianseer167 liverpool road n. 24]une 1874 mr dear bro. irwin, i w

HANDBOOK OF EGYPTIAN MYTHOLOGY

ne order was known as maat, and the creator was often identified with the god of the sun. the sun was the great provider of the light and warmth necessary for life. its rays were also powerful enough to blind or kill. from early times on, the egyptians believed that they needed a spiritual leader who could treat with the dangerous world of the gods on behalf of humanity. this leader was usually a king with semidivine status. in egypt, concepts that might in other cultures belong to the realm of abstract philosophy were expressed by symbols, images, and, to a lesser extent, myths. the divine order envisaged by the egyptians placed their country at the center of the created world. this world was still surrounded by the primeval waters (the nun) from which the creator had originally emerged

d to belong to the realm of chaos (isfet, the force that constantly threatened the divine order. there was a tradition that the creator and the numerous gods and goddesses whom he/she had created originally lived in egypt itself. at the beginning of history 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 n

00 years that the native pharaonic culture dominated egypt. the remainder of this chapter will give a historical overview of the sources for egyptian myth. protodynastic (dynasty 0) and early dynastic periods (dynasties 1 2: c. 3200 2686 bce according to a tradition found in ancient chronologies, egypt was originally divided into separate kingdoms of upper (southern) and lower (northern) egypt. a king menes was said to have united these kingdoms and founded a new capital at memphis to be the balance of the two lands. menes cannot easily be identified with any specific king known from contemporary records. early kings there is plenty of archaeological evidence for a series of powerful southern kings in the late fourth millennium bce. the hieroglyphic system of writing may have been invented

sodes of intense conflict or tragedy, but the egyptian rules of decorum usually made it impermissible to illustrate such episodes in formal art. the images used in art were felt to have power to affect the real world, so order had to be shown triumphing over chaos and good over evil. violent mythical episodes such as that in which seth tears out the eye of horus were not represented directly. the king and the gods from the first dynasty onward, every egyptian king was called a horus. the extent to which egyptian rulers were regarded as divine is much disputed,12 but the kings of the early dynastic period certainly enjoyed more power and responsibility than anyone else in their culture. they were rulers of the first large nation-state in history. the king was the political, religious, and m

ppear to show episodes or characters from myths set in the realm of the gods. the egyptian pieces mainly show deities as resident in statues or cult objects in man-made shrines. the labels record (or anticipate) visits by kings to shrines in different parts of the country. the royal annals record many years for which the most important events were deemed to be the dedication of cult images or the king s participation in rituals, such as visiting the sacred lake of the god heryshef( he who is upon his lake) or spearing the hippopotamus. 15 there is plenty of evidence by the early dynastic period for a complex pantheon of egyptian deities who could be represented in a variety of human, animal, or semihuman forms. whether myths about these deities were cur- 6 handbook of egyptian mythology re

HEAVEN HELL

teps was well established. menthu-hetep ii, we are told by an inscription set up in the wadi hammamat by his officer amen-em-hat, caused to be quarried a block of stone which measured eight cubits, by four cubits, by two cubits, i.e, about thirteen feet six inches long, six feet six inches wide, and three feet six inches thick, and it is probable that he required p. 8 this for a sarcophagus. this king is also famous as the maker of a well in the desert, the mouth of which was about sixteen feet six inches square; and at one time he employed several thousands of men, including three thousand carriers or boatmen, in his stone-works. his successor, menthu-hetep iii, continued the work in the quarries, and built himself a pyramid, called khu-ast, in the mountain of tchesert at thebes, which ma

nce to the dead, and such a coffin when, as was frequently the case, it was placed in a massive, outer, wooden coffin, served the purpose of the large rolls of papyri inscribed with religious and funeral texts, and illustrated with elaborately painted vignettes, which were buried with the dead from the xviiith to the xxvith dynasty. after the death of amen-em-bat iii, who was perhaps the greatest king of the xiith dynasty, the whole country fell into a state of confusion, and the kings of thebes ceased to be masters of all egypt. the kings of the xiiith dynasty were theban and reigned at thebes, and appear to have maintained their hold p. 16 in a considerable degree upon upper egypt; but the kings of the xivth dynasty reigned at xo s, in the delta, and many of them were contemporaries of t

xiiith dynasty were theban and reigned at thebes, and appear to have maintained their hold p. 16 in a considerable degree upon upper egypt; but the kings of the xivth dynasty reigned at xo s, in the delta, and many of them were contemporaries of the kings in upper egypt. the kings of the xvth and xvith dynasties were hyksos, or "shepherd kings" and their rule was overthrown by seqenen-ra, iii, a king of the xviith dynasty, and a theban, probably about b.c. 1800. in the interval between the xiith and the xviiith dynasties the ceremonies connected with the worship of the gods in their temples, and the funerals of kings and officials, lost the magnificence which had characterized them under the xiith dynasty, and the building of pyramids and the making of rock-hewn tombs ceased for a period

made himself master of all egypt, and when aahmes i (amasis) drove the hyksos out from their stronghold avaris, in the delta, thus completing the work of the deliverance of the country from a foreign yoke, which seqenen-ra iii. had begun, they attributed the success of their arms to their god amen, who was from this time forward regarded not only as the principal god of the egyptians, but as the "king of the gods" soon after amen-hetep i, the successor of aahmes i, came to the throne, he made war against the nubians, and became master of the gold-producing districts of the eastern sudan. his next care was to rebuild, or perhaps to repair and add to, the sanctuary p. 18 of amen, and he founded the famous college of priests of amen, whose counsels guided, both for good and for evil, the dest

traces of having been edited in accordance with their views and opinions. in many of its aspects the cult of amen was less material than that of many of the old gods, and the religion of the priests themselves ruthlessly rejected many of the primitive beliefs which survived among the populace p. 19 in general. they were obliged to tolerate and respect the universal belief in osiris as the judge, king, and god of the dead, for they, of course, found it impossible to eliminate from the minds of the people the effect which the traditions of a material heaven, handed down for untold generations, had made upon. them. among the servants of amen and his temple, however, there were some who preferred to put their faith in the religious writings which had satisfied their ancestors many centuries b

HELENA BLAVATSKY NIGHTMARE TALES

g overthe frowning brow, his big-boned body with strong sinews, and the two large hands resting on the shieldplaced upon the right knee- justifies the remark made in hardly audible whisper by a grey-headed soldierto his neighbour "little mercy shall the holy prophetess receive at the hands of clovis" the captive, who stands between two burgundian warriors, facing the ex-prince of the salians, now king ofall the franks, is an old woman with silver-white dishevelled hair, hanging over her skeleton-like shoulders.in spite of her great age, her tall figure is erect; and the inspired black eyes look proudly and fearlessly intothe cruel face of the treacherous son of gilderich "aye, king" she says, in a loud, ringing voice "aye, thou art great and mighty now, but thy days arenumbered, and thou s

ious thou art tothy friends and allies, robbing more than one of his lawful crown. murderer of thy next-of-kin, thou whoaddest to the knife and spear in open warfare, dagger, poison and treason, beware how thou dearest with theservant of nerthus" the nourishing (tacit. germ. xi- the earth, a mother-goddess, the most beneficent deity of theancient germans "ha, ha, ha. old hag of hell" chuckles the king, with an evil, ominous sneer "thou hast crawled out ofthe entrails of thy mother-goddess truly. thou fearest not my wrath? it is well. but little need i fear thineempty imprecations. i, a baptized christian" nightmare taleskarmic visions11 "so, so" replies the sybil "all know that clovis has abandoned the gods of his fathers; that he has lost allfaith in the warning voice of the white horse o

that he has lost allfaith in the warning voice of the white horse of the sun, and that out of fear of the allimani he went servingon his knees remigius, the servant of the nazarene, at rheims. but hast thou become any truer in thy newfaith? hast thou not murdered in cold blood all thy brethren who trusted in thee, after, as well as before, thyapostasy? hast not thou plighted troth to alaric, the king of the west goths, and hast thou not killed him bystealth, running thy spear into his back while he was bravely fighting an enemy? and is it thy new faith andthy new gods that teach thee to be devising in thy black soul even now foul means against theodoric, whoput thee down. beware, clovis, beware! for now the gods of thy fathers have risen against thee! beware,i say, for "woman" fiercely cr

the west goths, and hast thou not killed him bystealth, running thy spear into his back while he was bravely fighting an enemy? and is it thy new faith andthy new gods that teach thee to be devising in thy black soul even now foul means against theodoric, whoput thee down. beware, clovis, beware! for now the gods of thy fathers have risen against thee! beware,i say, for "woman" fiercely cries the king "woman, cease thy insane talk and answer my question. where is thetreasure of the grove amassed by thy priests of satan, and hidden after they had been driven away by the holycross. thou alone knowest. answer, or by heaven and hell i shall thrust thy evil tongue down thy throatfor ever. she heeds not the threat, but goes on calmly and fearlessly as before, as if she had not heard. the gods sa

rlessly as before, as if she had not heard. the gods say, clovis, thou art accursed clovis, thou shalt be reborn among thy present enemies, and sufferthe tortures thou hast inflicted upon thy victims. all the combined power and glory thou hast deprived themof shall be thine in prospect, yet thou shalt never reach it. thou shalt" the prophetess never finishes her sentence. with a terrible oath the king, crouching like a wild beast on his skin-covered seat, pounces upon her with theleap of a jaguar, and with one blow fells her to the ground. and as he lifts his sharp murderous spear the"holy one" of the sun-worshipping tribe makes the air ring with a last imprecation "i curse thee, enemy of nerthus! may my agony be tenfold thine. may the great law avenge. the heavy spear falls, and, running

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ch the feeling of "i am i" is due. it is this "i am i" which we call the true individuality; and we say that this "ego" or individuality plays, like an actor, many parts on the stage of life. let us call every new life on earth of the same ego a night on the stage of a theater. one night the actor, or "ego" appears as "macbeth" the next as "shylock" the third as "romeo" the fourth as "hamlet" or "king lear" and so on, until he has run through the whole cycle of incarnations. the ego begins his life-pilgrimage as a sprite, an "ariel" or a "puck; he plays the part of a super, is a soldier, a servant, one of the chorus; rises then to "speaking parts" plays leading roles, interspersed with insignificant parts, till he finally retires from the stage as "prospero" the magician. q. i understand

arbitrary interpretation? 1. universal symbology is a warrant for its correctness and that it is not arbitrary. hermas says of "god" that he "planted the vineyard" i.e, page 87 the key to theosophy- hp blavatsky.txt he created mankind. in the cabala, it is shown that the aged of the aged, or the "long face" plants a vineyard, the latter typifying mankind; and a vine, meaning life. the spirit of "king messiah" is, therefore, shown as washing his garments in the wine from above, from the creation of the world [zohar xl, 10] and king messiah is the ego purified by washing his garments (i.e, his personalities in rebirth, in the wine from above, or buddhi. adam, or a-dam, is "blood" the life of the flesh is in the blood (nephesh-soul. and adam-kadmon is the only-begotten. noah also plants a vi

ight, they shall see iavar-xivo, lord of life, and the first vine.[cod. naz, ii, p.281] these cabalistic metaphors are thus naturally repeated in the gospel according to st. john. let us not forget that in the human system-even according to those philosophies which ignore our septenary division-the ego or thinking man is called the logos, or the son of soul and spirit "manas is the adopted son of king* and queen (esoteric equivalents for atma and buddhi, says an occult work. he is the "man-god" of plato, who crucifies himself in space (or the duration of the life cycle) for the redemption of matter. this he does by incarnating over and over again, thus leading mankind onward to perfection, and making thereby room for lower forms to develop into higher. not for one life does he cease progre

ius have power, for they prevent, as we see, the fury of the waves, and the violence of the winds, and the attacks of wild beasts; and whilst our lord's miracles are preserved by tradition alone, those of apollonius are most numerous, and actually manifested in present facts? but an answer is easily found to this, in the fact that, after crossing the hindu koosh, apollonius had been directed by a king to the abode of the sages, whose abode it may be to this day, and who taught him their unsurpassed knowledge. his dialogues, with the corinthian menippus, give to us truly the esoteric catechism, and disclose (when understood) many an important mystery of nature. apollonius was the friend, correspondent, and guest of kings and queens, and no wonderful or "magic" powers are better attested tha

g in the mind upon any subject. 4. genethliacal in connection with the future of individuals from birth unto death. the egyptians and the chaldeans were among the most ancient votaries of astrology, though their modes of reading the stars and the modern methods differ considerably. the former claimed that belus, the bel or elu of the chaldeans, a scion of the divine dynasty, or the dynasty of the king-gods, had belonged to the land of chemi, and had left it to found a colony from egypt on the banks of the euphrates, where a temple, ministered by priests in the service of the "lords of the stars" was built. as to the origin of the science, it is known on the one hand that thebes claimed the honor of the invention of astrology; whereas, on the other hand, all are agreed that it was the chald

HEPTAMERON

time wherein you work. ninthly, and for the compleating of the middle circle, write the name of the sun and of the moon, according to the said rule of time; for as the time is changed, so the names are to be altered. and in the outermost circle, let there be drawn in the four angles, the names of the presidential angels of the air, that day wherein you would do this work; to wit, the name of the king and his three ministers. without the circle, in four angles, let penheptameron 2 tagones be made. in the inner circle let there be written four divine names with crosses interposed in the middle of the circle; to wit, towards the east let there be written alpha, and towards the west let there be written omega; and let a cross divide the middle of the circle. when the circle is thus finished

of the lords day, in spring-time. it remaineth now, that we explain the week, the several dayes thereof: and first of the lords day. heptameron 10 considerations of the lords day the angel of the lords day, his sigil, planet, the signe of the planet, and the name of the fourth heaven. the angels of the lords day. michael, dardiel, huratapal. the angels of the air ruling on the lords day. varcan, king. his ministers. tus, andas, cynabal. the winde which the angels of the air abovesaid are under. the north-winde. the angel of the fourth heaven, ruling on the lords day, which ought to be called from the four parts of the world. at the east. samael. baciel. atel. gabriel. vionairaba. at the west. anael. pabel. ustael. burchat. suceratos. capabili. at the north. aiel. aniel, vel aquiel. masgab

dissolve the enmities of men; to raise men to honors; to carry or take away infirmities. but in what manner they appear, it's spoken already in the former book of magical ceremonies. considerations of monday. the angel of munday, his sigil, planet, the signe of the planet, and name of the first heaven. the angels of munday. gabriel, michael, samael. the angels of the air ruling on munday. arcan, king. his ministers. bilet, missabu, abuzaha. the winde which the said angels of the air are subject to. the west-winde. the angels of the first heaven, ruling on munday, which ought to be called from the four parts of the world. from the east. gabriel. gabrael. madiel. deamiel. janael. from the west. sachiel. zaniel. habaiel. bachanael. corabael. heptameron 12 from the north. mael. vuael. valnum

lace to place; to make horses swift, and to disclose the secrets of persons both present and future: but in what manner they appear, you may see in the former book. considerations of tuesday. the angel of tuesday, his sigil, his planet, the signe governing that planet, and the name of the fifth heaven. the angels of tuesday. samael. satael. amabiel. the angels of the air ruling on tuesday. samax, king. his ministers. carmax, ismoli, paffran. the winde to which the said angels are subject. the east-winde. heptameron 13 the angels of the fifth heaven ruling on tuesday, which ought to be called from the four parts of the world. at the east. friagne. guael. damael. calzas. arragon. at the west. lama. astagna. lobquin. soncas. jazel. isiael. irel. at the north. rahumel. hyniel. rayel. seraphiel

o thousand souldiers at a time; to bring death, infirmities or health. the manner of their appearing you may see in the former book. considerations of wednesday. the angel of wednesday, his sigil, planet, the signe governing that planet, and the name of the second heaven. the angels of wednesday. raphael. miel. seraphiel. heptameron 14 the angels of the air ruling on wednesday. mediat, or modiat, king. ministers. suquinos, sallales. the winde to which the said angels of the air are subject. the southwest-winde. the angels of the second heaven govern wednesday, which ought to be called from the four parts of the world. at the east. mathlai. tarmiel. baraborat. at the west. jeresous. mitraton. at the north. thiel. rael. jariahel. venahel. velel. abuiori. ucirnuel. at the south. milliel. nela

HINE PHIL ASPECTS OF EVOCATION

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 to mythos entities

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 reputations. the standard app

HINE P OVEN READY CHAOS

e word kallisti( to the prettiest one) and tossed it into the hall where all the guests were. three of the invited goddesses, athena, hera, and aphrodite, each claimed the apple for themselves and started fighting and throwing food around. to settle the dispute, zeus ordered all three to submit to the judgement of a mortal over just who was the prettiest one, and said mortal was paris, son of the king of troy. zeus sent all three to paris, via hermes, but each goddess tried to 25 oven-ready chaos outwit the others by sneaking out early and offering a bribe to paris. athena offered paris victory in battle, hera, great wealth, while aphrodite merely loosened the clasps by which her tunic was fastened and unknotted her girdle, also offering paris the most beautiful of mortal women. so, aphrod

utwit the others by sneaking out early and offering a bribe to paris. athena offered paris victory in battle, hera, great wealth, while aphrodite merely loosened the clasps by which her tunic was fastened and unknotted her girdle, also offering paris the most beautiful of mortal women. so, aphrodite got the apple, and paris got off with helen, who unfortunately happened to be married to menelaus, king of sparta. thanks to the meddling of athena and hera, the trojan war followed and the rest, as they say, is history. nowadays, in our more chaos-positive age, eris has mellowed somewhat, and modern discordians associate her with all intrusions of weirdness in their lives, from synchronous to mischevious occurences, creative flashes of inspiration, and wild parties. she does get a little bitch

HOMSI

srs. westcott, woodman, and mathers in london in 1888. these materials passed into the public domain, if they ever were protected, approximately 100 years ago. in support thereof, i mention that a lawsuit brought by s.l.m. mathers in the second decade of the 20th-century against aleister crowley for publishing substantially these same materials in various volumes of "the equinox" was found by the king s bench of the high court of justice to be without merit; and the said tribunal found in favor of mr. crowley. moreover, it is my considered opinion that any claims by the homsi/hogdi, whether implicit or explicit, that they have any connection to the london 0rder founded in 1888 are entirely spurious; and that, therefore the implication which may be inferred by a reasonable person from the m

lication which may be inferred by a reasonable person from the manner in which the homsi/hogdi, or its mr. robert a. zink, presents these materials that the homsi/hogdi, or its mr. robert a. zink, has any proprietary interest therein is equally without foundation. other portions of the materials consist of commentaries made by bona fide authors, among them dr. f.i. regardie, pat zalewsky, francis king and others, which were originally made by these individuals so that the materials might be legitimately copyrighted as anthologies. in every instance, the materials so copied were presented without credit to any of these individuals. in fact, the homsi/hogdi for years made highly derogatory references to dr. regardie, i.e. that he was an "oath breaker" and had never attained a grade higher th

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

satisfactory to hear that t.s. matters are gomg on well, tho' h.p.b.'s health breaking down is a grief. we are glad to find you are put into offices to which we fee\ sure you will do justice and aid success. the brit: mus: is a delightful place to me, and i am glad you are taking to it. i began there, i fear to say how many years ago, reading corn[elius] agrippa and "the [illegible] palace of the king. 46 thealchemist of the golden dawn it is the more consolatory getting this help from america, as all the spiritist papers there as well as here, are abusing h.p.b, and the t.s. i quite agree with you that india ought to help herself and not come upon england. weare both as well as usual and as well as can be expected in this damp valley. mrs ayton joins me in kind regards to mrs gardner and

HP LOVECRAFT A DARK LORE

t the old ones "they had come from the stars, and had brought their images with them" shaken with such a mental revolution as i had never before known, i now resolved to visit mate johansen in oslo. sailing for london, i reembarked at once for the norwegian capital; and one autumn day landed at the trim wharves in the shadow of the egeberg. johansen's address, i discovered, lay in the old town of king harold haardrada, which kept alive the name of oslo during all the centuries that the greater city masqueraded as "christiana" i made the brief trip by taxicab, and knocked with palpitant heart at the door of a neat and ancient building with plastered front. a sad-faced woman in black answered my summons, and i was stung th disappointment when she told me in halting english that gustaf johans

before he dared to thread their archaic verticality for fear they would turn out a dream or a gateway to unknown terrors. he found it much less formidable to continue along benefit street past the iron fence of st. john's hidden churchyard and the rear of the 1761 colony house and the mouldering bulk of the golden ball inn where washington stopped. at meeting street- the successive gaol lane and king street of other periods- he would look upward to the east and see the arched flight of steps to which the highway had to resort in climbing the slope, and downward to the west, glimpsing the old brick colonial schoolhouse that smiles across the road at the ancient sign of shakespeare's head where the providence gazette and country-journal was printed before the revolution. then came the exqui

actually rebuffing a visitor, he always reared such a wall of reserve that few could think of anything to say to him which would not sound inane. there seemed to lurk in his bearing some cryptic, sardonic arrogance, as if he had come to find all human beings dull though having moved among stranger and more potent entities. when dr. checkley the famous wit came from boston in 1738 to be rector of king's church, he did not neglect calling on one of whom he soon heard so much; but left in a very short while because of some sinister undercurrent he detected in his host's discourse. charles ward told his father, when they discussed curwen one winter evening, that he would give much to learn what the mysterious old man had said to the sprightly cleric, but that all diarists agree concerning dr

this being the youthful ship's officer whose engagement to eliza tillinghast had been so abruptly broken. ezra weeden had frankly vowed vengeance; and though of a quiet and ordinarily mild disposition, was now gaining a hate-bred, dogged purpose which boded no good to the usurping husband. on the seventh of may, 1765, curwen's only child ann was born; and was christened by the rev. john graves of king's church, of which both husband and wife had become communicants shortly after their marriage, in order to compromise between their respective congregational and baptist affiliations. the record of this birth, as well as that of the marriage two years before, was stricken from most copies of the church and town annals where it ought to appear; and charles ward located both with the greatest d

y troublous times a repetition of that frightful salem panic of less than a century before which had first brought curwen hither. the right persons to tell, he believed, would be dr. benjamin west, whose pamphlet on the late transit of venus proved him a scholar and keen thinker; rev. james manning, president of the college which had just moved up from warren and was temporarily housed in the new king street schoolhouse awaiting the completion of its building on the hill above presbyterian-lane; ex-governor stephen hopkins, who had been a member of the philosophical society at newport, and was a man of very broad perceptions; john carter, publisher of the gazette; all four of the brown brothers, john, joseph, nicholas, and moses, who formed the recognised local magnates, and of whom joseph

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

n. we were indeed clutched for an instant by primitive dread almost sharper than the worst of our reasoned fears regarding those others. then came a flash of anticlimax as the white shape sidled into a lateral archway to our left to join two others of its kind which had summoned it in raucous tones. for it was only a penguin- albeit of a huge, unknown species larger than the greatest of the known king penguins, and monstrous in its combined albinism and virtual eyelessness. when we had followed the thing into the archway and turned both our torches on the indifferent and unheeding group of three, we saw that they were all eyeless albinos of the same unknown and gigantic species. their size reminded us of some of the archaic penguins depicted in the old ones sculptures, and it did not take

HP LOVECRAFT CELEPHAIS

ent city that spread away from the river bank he thought he beheld some feature or arrangement which he had known before. he would have descended and asked the way to oothnargai had not a fearsome aurora sputtered up from some remote place beyond the horizon, showing the ruin and antiquity of the city, and the stagnation of the reedy river, and the death lying upon that land, as it had lain since king kynaratholis came home from his conquests to find the vengeance of the gods. so kuranes sought fruitlessly for the marvellous city of celephais and its galleys that sail to serannian in the sky, meanwhile seeing many wonders and once barely escaping from the high-priest not to be described, which wears a yellow silken mask over its face and dwells all alone in a prehistoric stone monastery in

HP LOVECRAFT HISTORY OF THE NECRONOMICON

erved, it vanished with the artist r.u. pickman, who disappeared early in 1926. the book is rigidly suppressed by the authorities of most countries, and by all branches of organised ecclesiasticism. reading leads to terrible consequences. it was from rumours of this book (of which relatively few of the general public know) that r.w. chambers is said to have derived the idea of his early novel the king in yellow. chronology al azif written circa 730 a.d. at damascus by abdul alhazred tr. to greek 950 a.d. as necronomicon by theodorus philetas burnt by patriarch michael 1050 (i.e, greek text. arabic text now lost. olaus translates gr. to latin 1228 1232 latin ed (and gr) suppr. by pope gregory ix 14. black-letter printed edition (germany) 15. gr. text printed in italy 16. spanish reprint of

erved, it vanished with the artist r.u. pickman, who disappeared early in 1926. the book is rigidly suppressed by the authorities of most countries, and by all branches of organised ecclesiasticism. reading leads to terrible consequences. it was from rumours of this book (of which relatively few of the general public know) that r.w. chambers is said to have derived the idea of his early novel the king in yellow (16) much of the latter part of this paragraph is in fact derived from lovecraft's own short stories, most notably "the picture in the house, which featured the sadistic robert pickman character. also, lovecraft repeatedly cites chambers' book as his main inspiration, although he created the necronomicon before he first read chambers. kkc the story featuring robert upton pickman is

HP LOVECRAFT THE CALL OF CTHULHU

al great ones 'they had come from the stars, and had brought their images with them' shaken with such a mental revolution as i had never before known, i now resolved to visit mate johansen in oslo. sailing for london, i re-embarked at once for the norwegian capital; and one autumn day landed at the trim wharves in the shadow of the egeberg. johansen's address, i discovered, lay in the old town of king harold haardrada, which kept alive the name of oslo during all the centuries that the greater city masqueraded as 'christiania' i made the brief trip by taxicab, and knocked with palpitant heart at the door of a neat and ancient building with plastered front. a sad-faced woman in black answered my summons, and i was stung with disappointment when she told me in halting english that gustaf joh

HP LOVECRAFT THE DOOM THAT CAME TO SARNATH

the houses of sarnath were of glazed brick and chalcedony, each having its walled garden and crystal lakelet. with strange art were they builded, for no other city had houses like them; and travelers from thraa and ilarnek and kadatheron marveled at the shining domes wherewith they were surmounted. but more marvelous still were the palaces and the temples, and the gardens made by zokkar the olden king. there were many palaces, the last of which were mightier than any in thraa or ilarnek or kadatheron. so high were they that one within might sometimes fancy himself beneath only the sky; yet when lighted with torches dipt in the oil of dother their walls showed vast paintings of kings and armies, of a splendor at once inspiring and stupefying to the beholder. many were the pillars of the pal

s looked out over the city and the plains and the lake by day; and at the cryptic moon and significant stars and planets, and their reflections in the lake, at night. here was done the very secret and ancient rite in detestation of bokrug, the water-lizard, and here rested the altar of chrysolite which bore the doom-scrawl of taran-ish. wonderful likewise were the gardens made by zokkar the olden king. in the center of sarnath they lay, covering a great space and encircled by a high wall. and they were surmounted by a mighty dome of glass, through which shone the sun and moon and planets when it was clear, and from which were hung fulgent images of the sun and moon and stars and planets when it was not clear. in summer the gardens were cooled with fresh odorous breezes skilfully wafted by

troying of lb. for a decade had it been talked of in the land of mnar, and as it drew nigh there came to sarnath on horses and camels and elephants men from thraa, llarnek, and kadetheron, and all the cities of mnar and the lands beyond. before the marble walls on the appointed night were pitched the pavilions of princes and the tents of travelers. within his banquet-hall reclined nargis-hei, the king, drunken with ancient wine from the vaults of conquered pnoth, and surrounded by feasting nobles and hurrying slaves. there were eaten many strange delicacies at that feast; peacocks from the distant hills of linplan, heels of camels from the bnazic desert, nuts and spices from sydathrian groves, and pearls from wave-washed mtal dissolved in the vinegar of thraa. of sauces there were an untol

t, nuts and spices from sydathrian groves, and pearls from wave-washed mtal dissolved in the vinegar of thraa. of sauces there were an untold number, prepared by the subtlest cooks in all mnar, and suited to the palate of every feaster. but most prized of all the viands were the great fishes from the lake, each of vast size, and served upon golden platters set with rubies and diamonds. whilst the king and his nobles feasted within the palace, and viewed the crowning dish as it awaited them on golden platters, others feasted elsewhere. in the tower of the great temple the priests held revels, and in pavilions without the walls the princes of neighboring lands made merry. and it was the high-priest gnai-kah who first saw the shadows that descended from the gibbous moon into the lake, and the

the bronze gates of sarnath burst open and emptied forth a frenzied throng that blackened the plain, so that all the visiting princes and travelers fled away in fright. for on the faces of this throng was writ a madness born of horror unendurable, and on their tongues were words so terrible that no hearer paused for proof. men whose eyes were wild with fear shrieked aloud of the sight within the king's banquet-hall, where through the windows were seen no longer the forms of nargis-hei and his nobles and slaves, but a horde of indescribable green voiceless things with bulging eyes, pouting, flabby lips, and curious ears; things which danced horribly, bearing in their paws golden platters set with rubies and diamonds and containing uncouth flames. and the princes and travelers, as they fled

HP LOVECRAFT THE QUEST OF IRANON

n i played in the gardens and waded in the pools, and lay and dreamed among the pale flowers under the trees. and sometimes at sunset i would climb the long hilly street to the citadel and the open place, and look down upon aira, the magic city of marble and beryl, splendid in a robe of golden flame "long have i missed thee, aira, for i was but young when we went into exile; but my father was thy king and i shall come again to thee, for it is so decreed of fate. all through seven lands have i sought thee, and some day shall i reign over thy groves and gardens, thy streets and palaces, and sing to men who shall know whereof i sing, and laugh not nor turn away. for i am iranon, who was a prince in aira" that night the men of teloth lodged the stranger in a stable, and in the morning an archo

tethelos that is below the great cataract, and have gazed on the marsh where sarnath once stood. i have been to thraa, ilarnek, and kadatheron on the winding river ai, and have dwelt long in olathoe in the land of lomar. but though i have had listeners sometimes, they have ever been few. and i know that welcome shall wait me only in aira, the city of marble and beryl where my father once ruled as king. so for aira shall we seek, though it were well to visit distant and lute-blessed oonai across the karthianhills, which may indeed be aira, though i think not. aira's beauty is past imagining, and none can tell of it without rapture, whilist of oonai the camel-drivers whisper leeringly" at the sunset iranon and small romnod went forth from teloth, and for long wandered amidst the green hills

e vine of the mountains and remembering the marble streets of aira and the hyaline nithra. in the frescoed halls of the monarch did he sing, upon a crystal dais raised over a floor that was a mirror, and as he sang, he brought pictures to his hearers till the floor seemed to reflect old, beautiful, and half-remembered things instead of the wine-reddened feasters who pelted him with roses. and the king bade him put away his tattered purple, and clothed him in satin and cloth-of-gold, with rings of green jade and bracelets of tinted ivory, and lodged him in a gilded and tapestried chamber on a bed of sweet carven wood with canopies and coverlets of flower-embroidered silk. thus dwelt iranon in oonai, the city of lutes and dancing. it is not known how long iranon tarried in oonai, but one day

bade him put away his tattered purple, and clothed him in satin and cloth-of-gold, with rings of green jade and bracelets of tinted ivory, and lodged him in a gilded and tapestried chamber on a bed of sweet carven wood with canopies and coverlets of flower-embroidered silk. thus dwelt iranon in oonai, the city of lutes and dancing. it is not known how long iranon tarried in oonai, but one day the king brought to the palace some wild whirling dancers from the liranian desert, and dusky flute-players from drinen in the east, and after that the revellers threw their roses not so much at iranon as at the dancers and flute-players. and day by day that romnod who had been a small boy in granite teloth grew coarser and redder with wine, till he dreamed less and less, amd listened with less deligh

stranger, i have indeed heard the name of aira, and the other names thou hast spoken, but they come to me from afar down the waste of long years.i heard them in my youth from the lips of a playmate, a beggar's boy given to strange dreams, who would weave long tales about the moon and the flowers and the west wind. we used to laugh at him, for we knew him from his birth though he thought himself a king's son. he was comely, even as thou, but full of folly and strangeness; and he ranaway when small to find those who would listen gladly to his songs and dreams. how often hath he sung to me of lands that never were, and things that never can be! of aira did he speak much; of aira and the river nithra, and the falls of the tiny kra. there would he ever say he once dwelt as a prince, though here

HP LOVECRAFT THE TOMB

century bacchanalian mirth, a bit of georgian playfulness never recorded in a book, which ran something like this: come hither, my lads, with your tankards of ale, and drink to the present before it shall fail; pile each on your platter a mountain of beef, for `tis eating and drinking that bring us relief: so fill up your glass, for life will soon pass; when you're dead ye'll ne'er drink to your king or your lass! anacreon had a red nose, so they say; but what's a red nose if ye're happy and gay? gad split me! i'd rather be red whilst i'm here, than white as a lily and dead half a year! so betty, my miss, come give me kiss; in hell there's no innkeeper's daughter like this! young harry, propp'd up just as straight as he's able, will soon lose his wig and slip under the table, but fill up

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

rovidence, rhode island, who had enjoyed a long and close correspondence with carter- had a still more elaborate theory, and believed that carter had not only returned to boyhood, but achieved a further liberation, roving at will through the prismatic vistas of boyhood dream. after a strange vision this man published a tale of carter's vanishing in which he hinted that the lost one now reigned as king on the opal throne of ilek-vad, that fabulous town of turrets atop the hollow cliffs of glass overlooking the twilight sea wherein the bearded and finny gniorri build their singular labyrinths. it was this old man, ward phillips, who pleaded most loudly against the apportionment of carter's estate to his heirs-all distant cousins- on the ground that he was still alive in another time-dimensio

hed to do" as de marigny paused, old mr. phillips spoke a harsh, shrill voice "we can know of randolph carter's wandering only what we dream. i have been to many strange places in dreams, and have heard many strange and significant things in ulthar, beyond the river skai. it does not appear that the parchment was needed, for certainly carter reentered the world of his boyhood dreams, and is now a king in ilek-vad" mr. aspinwall grew doubly apoplectic-looking as he sputtered "can't somebody shut the old fool up? we've had enough of these moonings. the problem is to divide the property, and it's about time we got to it" for the first time swami chandraputra spoke in his queerly alien voice "gentlemen, there is more to this matter than you think. mr. aspinwall does not do well to laugh at the

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

iple: if you want to get rid of somebody, to make them go away, procure some soil from another state, and mail them a little bit every day for nine days. that will pull them towards that direction. or, supposing you have used the powerful card spell to hex somebody. draw the circle layout as described in chapter four, and make a symbol of each of the cards you have placed to effect the hex, k for king, j for jack, et cetera. mail one diagram a day for nine days. it will drive them crazy, if nothing else, to get that incomprehensible thing in the mail for nine days running. trim your hair a quarter of an inch every new moon, and it will grow in thick and luxurious. start a new business at the last quarter, the week before the new moon. this is the most dynamic period. but to begin a new lov

l reinforce what is happening while you cast the spell or make the reading, but just light it each day at the same time. you must become familiar with what each circle represents and what each card represents, and, as with everything, it's best to become creative and blend these aspects. learn to understand what it means when the ten of hearts falls into the third circle and it happens to touch a king of clubs. you must know what the circles and the cards mean, because you must blend them to suit the facts in your own life, past and future. only you know these. you must interpret things to fit your own life, because this is a very unique spell. how much your own psyche can tolerate will have to determine whether you put one card in one section or two cards in two sections. and whether or n

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. it has no other connotation except love. it's a general card. usually, if it's representing an individual, it would be a man in his forties, a muscular type, not thin or a fat man, but a well-built man. the king of hearts is love. he could be light but he's not necessarily a blond, fair-skinned, blue-eyed person. he probably has light brown hair (the king of diamonds is a real blond) if the king of hearts were set in the first circle, it would indicate that a man fitting that description had love for you or would be having a very personal contact with you soon. if placed in the second circle, you wou

is career would improve very rapidly. he would be a man of importance in the community. if it's the eleventh circle, this person has a very good feeling towards you, and besides being your lover, you're also very friendly; it's a good, healthy, long-term relationship. if it's in the twelfth circle, you're having a secret affair with him. queen of hearts, if you're a man, is the counterpart of the king of hearts. it would be to a man what the king of hearts is to a woman. but if you are a woman, the queen of hearts would represent your mother-in-law. it has to do with a woman who is not just a girl, so it's a womanly relationship you have, with a relative, for instance. it also has to do with passion. it can be used as a passion card, having no connection with male or female. if you want to

have, with a relative, for instance. it also has to do with passion. it can be used as a passion card, having no connection with male or female. if you want to cast a spell and put the queen of hearts in the fifth circle, that would trigger a passionate situation. the jack of hearts is a younger lover, but it also could be the one you're engaged to, or it could be just a man of forty. but as the king of hearts was a new man in your life, the jack of hearts is a man you are already involved with, and he could be any age. ten of hearts is a very fortunate romantic card. it's so overpowering, emotionally, that if you put it in the second circle, it could even break up a romance because it's so potent. put the ten of hearts in the seventh circle, in your fifth too, but keep it away from the m

INDUCTION CHARM AND THE INITIATION

he same, for any reason beyond saving a life. remember these things, like you remember your oath to the powers of green growing things and beasts- because to break them may spell the end of whatever power you have received back in your contract. continuing on, you address the powers you are making this oath to- animal spirits and plants, but chiefly to the great queen and the old one or the white king, you say support me, protect me, shelter me on the witching way the hidden road to wisdom let your power answer to my will, in the holy meadow, the ring of art, in my days and nights, as my power will answer to your will and rely on you. here is where you enter into the binding part of the contract- in exchange for their support, protection, and shelter on the witching road to wisdom, and in

INFERNAL UNION

eing, dissolution is not a threat to a continued existence. something more lasting has been found worthy of the process of crystallization. on the luciferian path we work with darkness instead of banishing it from our consciousness. one might ask whether there are polarities that can be discerned apart from the obvious, that of darkness with light. the answer is found in the essences of the witch-king and queen, samael and lilith. their sexual union produced the original spawn of demons and succubi. their continued union through us produces or brings to our awareness, the timeless treasures of knowledge and strength hidden only by our previously ignorant minds. samael is according to legend, the fallen angel taught by belial .he is also known as asmodeus or ashmodei, the yezidi archangel a

n and destruction; the sun, of fire and force. these qualities are eluded to by the number that samael shares in common with both pan and baphomet,131. the references to sex and death in liber oz refers to this very 2 essence, oz as it is called .his gift is that of wisdom and knowledge of the earth (said by kenneth grant to be the reverse hierophant in this regard. in our practice, samael is the king of witchblood, the guardian of the gateway which is access to all other fallen angels and watchers. he is the subprince or shadow and fire of lucifer in the east being air. lilith is in jewish folklore, the first eve or wife of adam. she refused adams advances and attempts to subvert her power, independence and inherent equality. she would not lay beneath him in sexual congress by instead cal

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

odge of arte. the lord mahazhael is revered as the guardian of the northern station and is considered to be the blessed consort of our lady liliya. his time is that of the midwinter sun, the season of misrule and rebirth. his moment is the interstitial cusp of darness and light. in syncretic terms, mahazhael might be indentified with christ on the eve of his nativity, as the soul of the crucified king of light at the moment prior to his dawn on earth. the lord mahazhael may be evoked to preside over festivities of midwinter and the new year s birth. his gift is the sunlight of wisdom born in the darkness of midnight. the call unto mahazhael-deval the magister (or chosen officiant) remains silent, bearing the mask of the lord. the covine shall call the spirit into him thus- o mahazhael, hea

of wisdom born in the darkness of midnight. the call unto mahazhael-deval the magister (or chosen officiant) remains silent, bearing the mask of the lord. the covine shall call the spirit into him thus- o mahazhael, hear us! sovereign witch-father of the horned serpent s knowledge! our blessing and our curse upon thee, for thou art twain of mask and face! in all blessing we adore thee as the corn-king, crowned amid the seven wreaths of time, most wise amongst the noble lords who serve on the path of the year and the day. in all cursing we adore thee as the boneherder, who dwelleth in the invisable ossuary at the centre of every charnel-ground. exalted art thou as the emperor in the northern gateway of power! all-hail to thee as the leader of the eight gods in the retinue of bha! we revere

e bone-beams of thy breast. thy phallus is the minaret of joy rais d for the world s delight; unto whom all djinn must turn in prayer and from whence the serpent s holy seed is scattered- to baptise the world in all misrule! thine are the hooves of the he-goat, cloven to walk in all worlds alike. here reveal thyself a -dancing, gleaming in splendour on the burial mound! hail to thee as the corpse-king, pround as any man in the bed of marriage! in they four hands, seen and unseen, are the weapons of thy dominion- the signs of the power that thou dost wield in gestures of shadow and light. thou bearest a flute that the wind doth play, carved of a holy man s femur. thou bearest the book of judgement, fill d with the names of all blessed and wise; above whose pages a quill doth move- untouched

atter the ground with an offering of grain. returning to the north the officiant shall lay down the two signs at the sides of the stang and then turn to address the covine- remember that which you have spoken and guard it well as the testament of thy soul. for i who have come to sow the world-field shall return to reap and to judge on the day of its harvest. hear ye then my tale, hear ye the corn-king s riddle spun upon the wheel of the year and the day. for with one step the world is begun and with the next all things are done! on the first day i awoke within the furrow. on the second day i knelt in prayer neath the sun. on the third i stood in the long green robe. on the fourth day my head was crowned with gold. on the fifth day the sickle laid me to rest. on the sixth day my body was gr

upon the assembled body of the covine. all brethren should silently pace the circle widdershins to bind the rite. finally all may conjoin in a binding salutation: all hail to the thrice-great clan of azha-qayin! hail to the dragon-masked lord of albion s field! hail to jabal, jubal and tubal-cain, by the horns of the bull, the harp of the minstrel, and the hammer-knell s hymn to fire. hail to the king held high on the elder tree, to the lords and ladies of the meadow, to the good folk of the blood-acre. hail to the thrice-great wanderer, whose faith doth lie beneath his heel. thrice blessed, thrice cursed, thrice cunning be! in the name of our lady. so mote it be! aotinvocation of the adversary by akhtya seker arimanius (michael ford) october 2002 the following is a ritual which may be con

IRISH WITCHCRAFT AND DEMONOLOGY

was very seldom utilised. nor is it at all clear that torture was employed in england in similar trials. dr. notestein 1 thinks that there are some traces of it, which cannot however be certainly proved, except in one particular instance towards the end of the reign of james i, though this was for the exceptional crime of practising sorcery (and therefore high treason) against that too credulous king. was its use ever legalised by act of parliament in either country? in scotland, on the other hand, it was employed with terrible frequency; there was hardly a trial for witchcraft or sorcery but some of the unfortunates incriminated were subjected to this terrible ordeal. even as late as 1690 torture was judicially applied to p. 20 extract evidence, for in that year a jacobite gentleman was

hands" and refused to hear his arguments, or to afford him any assistance. though we have lost sight for a while p. 34 of dame alice, yet she seems to have been eagerly watching the trend of events, for now we find her having the bishop summoned to dublin to answer for having excommunicated her, uncited, unadmonished, and unconvicted of the crime of sorcery. he attended accordingly, and found the king's and the archbishop's courts against him to a man, but the upshot of the matter was that the bishop won the day; sir arnold was humbled, and sought his pardon for the wrongs he had done him. this was granted, and in the presence of the council and the assembled prelates they mutually gave each other the kiss of peace. affairs having come to such a satisfactory conclusion the bishop had leisu

y this show of force, de ledrede formally accused him of heresy, of favouring, receiving, and defending heretics, as well as of usury, perjury, adultery, clericide, and excommunications--in all thirty-four items were brought forward against him, and he was permitted to respond on the arrival of the justiciary. when the latter reached kilkenny, accompanied by the chancellor, the treasurer, and the king's council, the bishop in their presence recited the charges against dame alice, and with the common consent of the lawyers present declared her to be a sorceress, magician, and heretic, and demanded that she should be handed over p. 37 to the secular arm and have her goods and chattels confiscated as well. judging from friar clyn's note this took place on the 2nd of july. on the same day the

ed with a vengeance. de ledrede was himself accused of heresy by his metropolitan, alexander de bicknor, upon which he appealed to the holy see, and set out in person for avignon. he endured a long exile from his diocese, suffered much hardship, and had his temporalities seized by the crown as well. in 1339 he recovered the royal favour, but ten years later further accusations were brought to the king against him, in consequence of which the temporalities were a second time taken up, and other p. 42 severe measures were threatened. however, by 1356 the storm had blown over; he terminated a lengthy and disturbed episcopate in 1360, and was buried in the chancel of s. canice's on the north side of the high altar. a recumbent effigy under an ogee-headed canopy is supposed to mark the last res

rticipants being burnt at the stake, while other incriminated persons were subsequently followed up, some of whom shared the fate of petronilla. in 1327 adam dubh, of the leinster tribe of o'toole, was burnt alive on college green for denying the doctrines of the incarnation and the holy trinity, as well as for rejecting the authority of the holy see. 2 in 1335 pope benedict xii wrote a letter to king edward iii, in which occurs the following passage "it has come to our knowledge that while our venerable brother, richard, bishop of ossory, was visiting his diocese, there appeared in the midst of his catholic people men who were heretics together with their abettors, some of whom asserted that jesus christ was a mere man and a sinner, and was justly crucified for his own sins; others after

ISIS UNVEILED

ly represents in england. positivism, be it remembered, is that 'religion' of the future about whose founder even huxley has made himself wrathful in his famous lecture. the physical basis of life; and maudsley felt obliged, in behalf of modem science, to express himself thus "it is no wonder that scientific men should be anxious to disclaim comte as their law-giver, and to protest against such a king being set up to reign over them. not conscious of any personal obbgation to his writings, conscious how much, in some respects, he has misrepresented the spirit and pretensions of science, they repudiate the allegiance which his enthusiastic disciples would force upon them, and which popular opinion is fast coming to think a natural one. they do digitizecoy google/ 4 isis untbiled well in thu

herefore neither catholics nor protes- tants have a right to talk of the 'indecent forms' of heathen monuments, so long as they ornament their own churches with the symbols of the tjng ftm and yoni, and even write the htws of th r god upon them. another detail not redounding very particularly to the honor of the christian clergy might be recalled in the word inqiusition. the torrents 6. cf. c. w. king: tkt onattia. tie; r. p, enight: woraip ef pnaput, p. 3, g; uid ouio' worlu. 7. da moiumtiiiz: lti kauu jmn. it la mogie, p. 24- ij 3rd ed. digitizecoy google 6 isis unveiled of human blood shed by this chrishan institution, and the number of its human sacrifices, are unparalleled in the annals of paganism. another still more prominent feature in which the clergy surpassed their mastois, the

pillars of the church has ever elevated himself to the level of religious tolerance and noble simplicity of character of some of the heathen? compare for instance the hindfi a^ka, who lived 300 b. c, and the carthaginian st. augustine, who flourished three centuries after christ. according to max muller, this is what is found engraved on the rocks of gimar, dhauli, and kapurdigiri "poradasi, the king beloved of the gods, desires that the ascetics^ all creeds might reside in all places. all these ascetics profess alike the command which people should exercise over themselves, and the purity of the soul. bvi peopu aom deferent opiniont and different indina- turns* and here is what augustine wrote after his baptism "wondrous depth of thy wotda! miose surface, behold! is before us, inviting t

cause, the reason or logos, and the soul or spirit of the universe. the three archical or original principles" says gibbon "were represented in the platonic system as three gods, united with each other by a mysterious and ineffable genera- tion" blending this transcendental idea with the more hypostatic figure of the logos of philo- whose doctrine was that of the oldest kabala, and who viewed hk king messiah, as the metatron, or 'the angel of the lord' the legaiia descended in flesh, but not the ancuni of days himself* the christians clothed jesus, the son of mary, with this mythical representation of the mediator for the fallen race of adam. under this unexpected garb his personality was all but lost. in the mod- em jesus of the christian church we find the ideal of the imaginative 51. d

g the gnostic heretics" we will not permit ourselves to contra- 71. cf. a. kirdicr: sp/tinx mgitagoga, n. 52: amstelodami, 1676. 72. cmffiia bttioeta rtu^ion and seieiux, p. 224. digitizecoy google 4s isis unveiled diet such a learned authority, further than to state that it originaud among them no more than did their 'anointed' christos and sophia. the former they modeled on the original of the 'king mesnah' the male principle of wisdom, and the latter on the third sephiroth, from the chaldaean kabala* and even from the hindq brahmi and sara- svatt" and the pagan dionysus and demeter. and here we are on firm ground, if it were only because it is now proved that the new tehameni never appeared in its complete form, such as we find it now, till 300 years after the period of apostles^ and th

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

ne the geomantic symbols there are only sixteen geomantic symbols. each symbol consists of four lines, on each one there being either one dot or two dots. the single dot will hereafter be called odd or uneven, and the double dot will be called even. the sixteen figures are merely variations of the several ways in which one or two dots may be arranged in four lines. it is not wholly" unlike the yi king system in this respect where, from the simple yin (broken) and yang (unbroken) lines, sixty-four hexagrams are evolved, each with a specific meaning. geomantic divination differs only in that the method of dealing with these sixteen symbols gives more complete and elaborate answers than does the yi. the method of operation, however, is not too dissimilar: reliance upon the laws of chance, the

JASMUHEEN THE FOOD OF GODS

nergy of life. next we have some of the celtic goddess. the lady of the lake. celtic goddess of consciousness and revelation, emotion, renewal and creativity, gives us the energy to rule our lives. morgan le fay. represents a place of deep healing magic within us, ruler of avalon, noted for her healing powers and prophetic vision, controller of destinies. etain. celtic moon goddess, wife of midir king of the underground, symbol of fertility. teaches us to be shining wherever we are. arianrhod. welsh triple moon goddess, keeper of the heavens and cycles and changes of time. nurtures us thru dark night of soul changes. and some of the egyptian goddesses. ishtar. babylonian creator goddess, the source of all life. queen of heaven, giver of light, represents being active and strong. isis. moon

eds that benefit others. this is a very important aspect of the luscious lifestyles program for acts of kindness done with compassion are one of the most powerful tools we have to tune us to the madonna frequency field of pure love. to successfully feed from the divine nutrition channel and sustain health, we need to learn to master any limiting influences of our lower nature and become the queen/king of our inner kingdom. we do this through raja-yoga where we develop concentration and self control. preparing the physical body to be strong enough to handle the download of the divine electricity flow that comes with pranic feeding, opens us to the practice of hatha- yoga and its ability to tap into our bio-systems psychic centers through the use of various asanas and postures. hatha-yoga gi

n. technique 1 chapter 6. followed by the vedic breathing tool. technique 2. check your inner plane cosmic cable connection and imagine downloading an additional blast of violet light into your system as per the meditations in chapter 6. technique no. 12 and chapter 7. technique no. 16. once you are centered and feeling the love and calmness behind your breathing pattern, imagine that you are the king, the queen of your inner realm, that you and your dow are one, one being sharing the inner space of your cells, one being with many different aspects and modes of expression. imagine all aspects of your being are listening, aware then. ask: i now ask my body consciousness, my divine consciousness, my dow. is it in my blueprint to live purely on light in this lifetime? wait for a yes or a no

eady focus, as well as it activates psychic energy. concentration on this point will sooner or later give strong impressions of inner light, and is a method to get in contact with the energy dimension beyond the physical body. in the bible there is a saying that refers to the third eye: let thine eye be single. that thy whole body shall be full of light (mark 6:22 and luke 11:34. this is from the king james version of the bible which was written in the time of shakespeare. later editions have other translations which often loses this interesting point) the tantric yogi, swami satyananda gives this description of the third eye: this chakra is called the third eye or the command centre. it is a point in the psychic body where information from the outer world is perceived, and where the guru

eld may need regular or sporadic adjustments, depending on our activity in the world. divine nutrition program. technique no. 27: action. sit comfortably in meditation. centre yourself with either the love breath or the vedic breath tool. imagine yourself seated in a field of light, a web, a cocoon or shield that is now being woven around you. be still. breathe deeply and imagine that you are the king/ queen of your domain seated within a gossamer web of powerful violet light. diagram 15 divine nutrition: the madonna frequency& the food of gods with jasmuheen 142. imagine this web-like shield is made of the powerful invisible force of divine love, divine wisdom and divine power as potent, original forces of creation. imagine that this shield is connected on the inner planes to 3 cosmic cab

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

lamp, which, together with an image of christ, was found at edessa in the reign of justinian the emperor. notes. 11 it was set over a certain gate there, and elaborately enclosed and shut out from the air. this lamp, as appeared from the date attached to it, was lighted soon after christ was crucified. it was found burning as in fact it had done for five hundred years by the soldiers of cosroes, king of persia; by whom, at this strange discovery and plunder, the oil was taken out and cast into the fire. as it is reported, this wild act occasioned such a plague as brought death upon numbers of the forces of cosroes, sufficiently punished for their sacreligious mischief. at the demolition of our monastaries here in england, there was found in the monument which was supposed to be that of co

se their fresh young vitality had been unconsciously drawn out of them in his baneful, devouring society, which was unsuspected because it afforded a glamour delightful. now this seems absurd; but it is not so absurd as we suppose when considered sympathetically. t 20 the rosicrucians. sacred history affords considerable authority to this kind of opinion. we all are acquainted with the history of king david, to whom, when' he grew old and stricken in years, abishag, the shunammite, was brought to recover him a damsel described as very fair; and we are told that she lay in his bosom, and that thereby he gat heat, which means vital heat, but that the king knew her not. this latter clause in i kings, i. 4, all the larger critics, including those who speak in the commentaries of munster, groti

there is no such brotherhood because, in his vanity, we seek not him to be our fellow. we do not come, as he assuredly expects, to that conspicuous stage upon which, like himself, as he desires the gaze of the vulgar, every fool may enter: winning wonder, if the.man's appetite be that empty way; and, when he has obtained it, crying out, lo, this is also vanity! dr. edmund dickenson, physician to king charles the second, a professed seeker of the hermetic knowledge, produced a book entitled, de quinta essentia philosophorum, which was printed at oxford in 1686, and a second time in 1705. there was a third edition of it printed in germany in 1721. in correspondence with a french adept, the latter explains the reasons why the brothers of the rosy cross concealed themselves. as to the univers

s of the rosicrucians, produce both. talisman of the jaina kings. chapter the seventh. mythic history of the fleur-de-lis. he maypole is a phallus. the ribbons depending from the discus, or ring, through which the maypole pierces, should be of the seven prismatic colours those of the rainbow (or r gne beau. according to the gnostics and their remains, ancient and medi val, a work by the rev. c.w. king, m.a, published in 1864, horapollo has preserved a talisman, or gnostic gem, in yellow jasper, which 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 reli

throne surmounted by a sort of fleurs-de-lis sans pied. his crown is of fleurs comme de lis, and the robe is fastened with a rose, d o 48 the rosicrucians. sortent trois pistils en forme de fleurs-de-lis. his sceptre terminates in a fleur-de-lis. notes and queries. sylvanus morgan, an old-fashioned herald abounding in suggestive disclosures, has the following: sir william wise having lent to the king, henry viii, his signet to seal a letter, who having powdered (sembed, or spotted) eremites (they were emmets ants) engray'd in the seale, the king paused and lookit thereat, considering. we may here query whether the field of the coat of arms of sir william wise was not ermine; for several of the families of wise bear this fur, and it is not unlikely that he did so also. why, how now, wise!

JESSUP MK THE CASE FOR THE UFO

nslation. in the year 22, third month of winter, sixth hour of the day..2) the scribas of the house of life found it was a circle of fire that was coming in the sky (though) it had no head, the breath of its mouth (had) a foul odor. its body one 'rod' long and one 'rod' large. it had no voice. their hearts became confused through it: then they laid themselves on their bellies..3) they went to the king? to report it. his majesty ordered..4) has been examined..5) as to all which is written in the papyrus rolls of the house of life his majesty was meditating upon what happened. now, after some days had passed over those things, lo! they were more numerous than "anything" they were shining in the sky more than the sun to the limits of the four supports of heaven..6) powerful was the position o

red..4) has been examined..5) as to all which is written in the papyrus rolls of the house of life his majesty was meditating upon what happened. now, after some days had passed over those things, lo! they were more numerous than "anything" they were shining in the sky more than the sun to the limits of the four supports of heaven..6) powerful was the position of the fire circles. the army of the king looked on and his majesty was in the midst of it. it was after supper. thereupon they (the fire circles) went up higher directed to the south. fishes and volatiles fell down from the sky (it was) a marvel never occurred since the foundation of this land. caused his majesty to brought incense to pacify the hearth..9 (to write) what happened in the ook of the house of life..10 (to be remembered

was not making any noise. it measures one rod, i.e. 100 cubit. as a cubit is about 20.6 inches we might judge the fire circle was large and long, about fifty meters. during their second appearance they were very numerous and shining, and fishes and volatiles fell down from the sky. and their movements through the sky, from north to south, was regular, and, more than that, powerful! therefore the king thought that the best thing to do was to pacify the hearth of ammon ra, lord of the thrones of the two lands (egypt. this record is a part of the archives of a responsible government. the event was unusual enough to warrant inscribing in the archives, and to have the past records searched for precedent. the descriptions are concise, although the vacant places are annoying in their omissions

self-propelled, large and finely-finished. it was a two-decker, with many compartments having windows, and was draped with flags and pennants. as the machine flew it made a humming or droning sound. no; had two equally shaped halves; looked up at from ground it seemed- to be of two parts as hereon. there is another hindu manuscript dated 500 bc, which has been translated as follows: rawan (ravan, king of ceylon, flew over the enemy's army and dropped bombs, causing many casualties. eventually rawan was captured and slain, and his flying machine fell into the hands of the hindu chieftain, ram chandra (rama, who flew it all the way back to his capital in northern india. no, not bombs: rocks or "frozen" air, or 'coat" burnings. both of these manuscripts seem to have been taken from the same t

K AMBER THE BASICS OF MAGICK

se. pranayama should not be done during heavy air pollution. other exercises you might consider are hatha yoga, calesthentics, walking or jogging. review questions 1) what is a chakra? list them. 2) name the three major nadies. which nadi is hot? 3) what is pranayama? book list arthur diekman, the observing self. w.y. evans-wentz, tibetan yoga and secret doctrines. sandra gibson, beyond the mind. king and skinner, techniques of high magic. swami sivananda, kundalini yoga. john woodroffe (pseud. for arthur avalon, the serpent power. the basics of magick get any book for free on: www.abika.com 20* magick 6- thoughtforms and spirits* although there are hundreds of kinds of divination, the principle ones are astrology, geomancy, the tarot, the i ching, and direct psychic means (especially clai

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

by some to be more representative of the original text, begins (chapter 1, paragraph 1) thirty-two mysterious ways has the lord, lord of hosts, ordained through scribe, script, and scroll (from phineas mordell s translation) by contrast, the long version immerses this simple line in a stream of biblical epithets: in thirty-two paths of wisdom did yah, lord of hosts, god of israel, the living god, king of the universe, god almighty, merciful, gracious, exalted, who dwells in an eternity of holiness, holy is his name, create his universe by three enumerations: number, word, and script (from a partial translation of my own) further, with this first paragraph we run into complications with the last several words, which are rendered differently by each translator. kalisch has by three sepharim

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

straight to mercury. at first sight, the composition of such a table does not seem to be very hard. sumerian nanna and akkadian sin are the moongod, utu or .ama. is the sungod without a hint of doubt. with the rest, however, there are problems. for an estonian, the concept of stars as a heavenly writing. akkadian .i ir .ame or .i ir bur me. sounds quite homely. esarhaddon, a megalomanic assyrian king, said all the stars to be letters in which his name is written (rainer 1995: 9. subsequently, sumer akkad planet main portfolio of the god in akkadian tradition an anu god of heaven enlil marduk (b l) jupiter main god, god of air and earth enki ea god of waters and wisdom nanna sin moon moongod, god of fertility and prosperity utu .ama. sun sungod, god of justice inanna i.tar venus goddess of

isdom nanna sin moon moongod, god of fertility and prosperity utu .ama. sun sungod, god of justice inanna i.tar venus goddess of love and war (ninurta) nabu mercury god of wisdom and writing (savior, redeemer) ninurta ninurta saturn god of war and hunting? nergal mars god of plague, famine, war, and the underworld 15 we bring an excerpt of a list of witnesses from a pact between the same assyrian king and median king ramataia (672 bc, signs denoting the planets are translated as modern planet names: in the presence of the planets, jupiter, venus, saturn, mercury, mars, sirius, and in the presence of assur, anu, enlil, ea, sin, shamash, adad, marduk, nabu, nusku, urash, nergal, ninlil, ishtar of niniveh, ishtar of arbela i tar, by all the gods in [the cities of] assur, niniveh, kalah, arbel

ly just phonetic, as nu11 means efire f while nu is eimage f. figure 7. common ways to write esun f in cuneiform: d20, dutu, d.a-ma. and dgi..nu. all these are still usually read .ama. 20 jupiter the name mul d marduk (g260. star of god marduk. confirms that jupiter was the star of marduk, who was, first of all, a god caring for the state and royalty, thus making jupiter the star connected to the king. though jupiter fs name mul damar.utu shows it as the star of the babylonian main god, it is clear that this relation appeared only after marduk fs theological rise during the rise of the babylonian state with the more this same name was used also for mercury (brown 2000: 57. it can be supposed that mullugal eking f also developed from the epithet of marduk, what in assyria was taken over by

irsu f, a local personification of ninurta in the town of girsu. as saturn is one of the dimmest planets, a suitable name for it was genna (g69, akkadian .erru esmall f, etiny f, ewee f. saturn fs connection to the sun is indirectly proved by the appellation mul2genna, akkadian kakkab kit-tu u mi-.ar estar of law and justice f; cf nissinen (1998: 92: gsaturn is star of the sun, sun is star of the king h. although saturn has been also written as mul kurmar.(tu).ki, this does not denote ewild/barbaric god f martu who represents amorites in sumerian mythology, but saturn as the star of their land amurru; this is apparent from the determinative of land kur and the use of the same name to denote mars, which is related to all things evil and foreign. figure 11. some variants of saturn in cuneifo

KETAB E SIYAH

opes minor sources r sin d3ot. 464 4 apostacy hear me o my prophet! when yet was the world of old new-born and the first winter's snow, like blossom had not yet fallen, shrouding the grass of the first spring, then was i the noblest of all the angels, the noble potentates of supreme heaven. to god alone was my fealty owed, and all others, to me, theirs. for, of all the shining sons of heaven, the king of the world loved me best. i was adorned in gilded brilliance brighter than the noonday sun of arabia. a robe woven of a hundred diamonds wrapped round my princely shoulders. to me were there seven hundred concubines. they were more beautiful than loti or roses, their caresses softer than sinaean silks, their embraces warmer than furs from russia. my gardens were more verdant than the forest

r, i should have it, that the world split asunder than that i must speak this dire report. yet it must be spoken. our dearest brother, satanael, the best of us, he whom we all honour above all others, he who shines most bright amongst us, has betrayed us, our kingdom and our father. with his clever speech and cunning deceit has he blinded our father to his evil, seducing that most great and noble king, worthy of naught but love and fealty, and, serpent that he is, brought low that which is upraised above all. slyly has he spoken and secured for himself the greatest share of our father's favours, 7 speaking against us with slander and malice and robbing us of what is our right. we who love our father above all, who are more exacting of ourselves in filial duty than that unworthy fox that no

complete and he and we are ruined by it" lo! they acclaimed michael's false counsel for their own malice ruled their ears and governed the intent of their hearts. from the throng, crying out for vengeance for the uncommitted crime that i had done, came the voice of raphael, the third of the brothers for they were my brethren no more "what c