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BOOK OF BARUCH

hey that had their pastime with the fowls of the air, and they that hoarded up silver and gold, wherein men trust, and made no end of their getting? 18 for they that wrought in silver, and were so careful, and whose works are unsearchable, 19 they are vanished and gone down to the grave, and others are come up in their steads. 20 young men have seen light, and dwelt upon the earth: but the way of knowledge have they not known, 21 nor understood the paths thereof, nor laid hold of it: their children were far off from that way. 22 it hath not been heard of in chanaan, neither hath it been seen in theman. 23 the agarenes that seek wisdom upon earth, the merchants of meran and of theman, the authors of fables, and searchers out of understanding; none of these have known the way of wisdom, or r

s out of understanding; none of these have known the way of wisdom, or remember her paths. 24 o israel, how great is the house of god! and how large is the place of his possession! 25 great, and hath none end; high, and unmeasurable. 26 there were the giants famous from the beginning, that were of so great stature, and so expert in war. 27 those did not the lord choose, neither gave he the way of knowledge unto them: 28 but they were destroyed, because they had no wisdom, and perished through their own foolishness. 29 who hath gone up into heaven, and taken her, and brought her down from the clouds? 30 who hath gone over the sea, and found her, and will bring her for pure gold? 31 no man knoweth her way, nor thinketh of her path. 32 but he that knoweth all things knoweth her, and hath foun

th fourfooted beasts: 33 he that sendeth forth light, and it goeth, calleth it again, and it obeyeth him with fear. 34 the stars shined in their watches, and rejoiced: when he calleth them, they say, here we be; and so with cheerfulness they shewed light unto him that made them. 35 this is our god, and there shall none other be accounted of in comparison of him 36 he hath found out all the way of knowledge, and hath given it unto jacob his servant, and to israel his beloved. 37 afterward did he shew himself upon earth, and conversed with men. chapter 4 this is the book of the commandments of god, and the law that endureth for ever: all they that keep it shall come to life; but such as leave it shall die. 2 turn thee, o jacob, and take hold of it: walk in the presence of the light thereof

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the hall and those present with water" hierophant "kerux, your station and duties" kerux "my station is within the portal. my duties are to see that the furniture of the hall is properly arranged at the opening, to guard the inner side of the portal, to admit the fraters and sorors, to watch over the path of the candidate, and to lead all mystical circumambulations. my lamp is a symbol of hidden knowledge and my wand is a symbol of directing power" hierophant "honored hegemon, your station and duties" hegemon "my station is between the two pillars of hermes and solomon. my face is toward the cubical altar of the universe. my duties are to watch over the gateway of hidden knowledge. for i am the reconciler between light and darkness. i immediately follow the kerux in the mystic circumambul

gning a cross on the candidate's forehead "child of earth i purify thee with water" dadouchos (censing the candidate "child/children of earth i consecrate thee with fire" hierophant "conduct the candidate to the foot of the altar (hegemon does so) hierophant "inheritor of a dying world, why dost thou seek admission into our order" hegemon "my soul wanders in darkness and seeks the light of hidden knowledge, and i believe that in this order, knowledge of that light may be obtained" hierophant_ henceforth you shall be known among us by the motto. let this motto and name be a symbol to aid you through the darkness and into the light. share it with no one outside the order. i hold in my hand your signed pledge to keep secret all relating to this order, but to confirm it, i now ask if you are w

only being in an abyss of darkness. from an abyss of darkness came i forth ere my birth, from the silence of a primal sleep' and the voice of ages said unto my soul 'i am he who formulates in darkness, the light that shineth in the darkness, yet the darkness comprehendeth it not' let the mystical circumambulation take place onto the path of darkness that leadeth onto light with the lamp of hidden knowledge to guide the way (kerux leads the way, followed by the hegemon with the candidate, with stolistes and dadouchos following last (as the candidate passes the hierophant, he knocks. as they pass the hiereus in the west, he knocks. they pass on to the north, and as they pass east again, the hierophant gives another knock. the kerux bars the way in the south) kerux "unpurified and unconsecrat

nocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (kerux moves to the northeast, and holds his lamp up high) hierophant (points to the kerux "in all thy wandering in darkness, the lamp of the kerux went before thee, though it was not seen by thine eyes. it is a symbol of the light of hidden knowledge. let the candidate be conducted to the east of the altar. 34 honored hiereus, i declare to you the duty of entrusting the candidate with the secret signs, grip, grand word and present password of the neophyte grade of the order of the golden dawn in the outer, of placing him between the mystic pillars, and of superintending his fourth and final consecration (hierophant returns to his thr

eed to instruct you in the secret grip and handshake, the signs, the grand word and the password of this grade. first, advance your left foot six inches: this is called the step of the grade. there are two signs: the first of the saluting signs is given thus: lean forward and stretch both arms out (shows it. it alludes to your condition in the state of darkness unilluminated by the lamp of hidden knowledge and groping your way blindly in search of truth. the sign of silence is given by placing the left index finger on your lips. notice it is with the tip of the finger. it alludes to the strict silence that you have sworn to maintain concerning everything that is connected with this order. the first sign is always followed by the other. the traditional grip or token is given in the followin

0 0 INITIATION CEREMONY

ot enter our sacred hall. stol (signing a cross on candidate's forehead) child of earth, i purify thee with water. dad (censing the candidate) child of earth, i consecrate thee with fire. hiero: conduct the candidate to the foot of the altar. child of earth, why dost thou request admission into this order? cand (prompted by hegemon) my soul is wandering in darkness seeking for the light of occult knowledge, and i believe that in this order the knowledge of that light may be obtained. hiero (name of aspirant) i hold in my hand your signed pledge to keep secret all relating to this order, but to confirm it i now ask if you are willing in the presence of this assembly to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order? let me however assure you that

itual or lecture unless it be properly registered and labelled by him. i further undertake that any such ritual or lecture and any case, cover or box containing them shall bear the official label of the golden dawn. i will not copy myself nor lend to any other person to be copied, any ritual or lecture, until and unless i hold the written permission of the praemonstrator to do so, lest our secret knowledge be revealed through my neglect or error. furthermore, i undertake to prosecute with zeal the study of occult sciences, seeing that this order is not established for the benefit of those who desire only a superficial knowledge thereof. i will not suffer myself to be hypnotized, or mesmerized, nor will i place myself in such a passive state that any uninitiated person, power, or being may

your left foot about six inches: this is called the step of the grade. the sign is two-fold; the saluting sign and sign of silence. the first should always be answered by the second. the saluting sign is given by thrusting both arms horizontally forward, palms downwards, as if groping your way and bow your head. it alludes to your condition in a state of darkness unillumined by the lamp of occult knowledge and groping your way blindly in the search for truth. the sign of silence is given by placing the left first finger on the mouth. it alludes to the strict silence inculcated on you by your obligation regarding all proceedings of the order. the grip or token is given in the following manner advance your left foot about six inches touching mine, side to side and toe to heel now extend your

solomon. on these are painted certain hieroglyphics from the 17th and the 125th chapters of the book of the dead. they are the symbols of the two powers of day and night, love and hate, work and rest, the subtle force of the lodestone and the eternal out-pouring and in-pouring of the heart of god. the lamps that burn, though with a veiled light, upon their summits show that the pathway to hidden knowledge, unlike the pathway of nature- which is a continual undulation, the winding hither and thither of the serpent- is the straight and narrow way between them. it was because of this that i passed between them, when you came to the light, and it was because of this that you were placed between them to receive the final consecration. two contending forces and one which unites them eternally

1 10 INITIATION CEREMONY

cks 4, 3, 3) heg (knocks 4, 3, 3) hiereus (knocks 4, 3, 3) advancement- first part (hierophant sits east of altar, hiereus sits north, and hegemon sits south, stolistes sits north west, kerux sits west and dadouchos sits south west) hiero: fraters and sorors, our frater (sorer) having made such progress in the paths of occult science as has enabled him (her) to pass an examination in the required knowledge, is now eligible for advancement to this grade, and i have duly received a dispensation from the greatly honoured chiefs of the second order to admit him (her) in due form. honoured hegemon, superintend the preparation of the neophyte and give the customary alarm. heg: salutes with the zelator sign, and leaves the room by south and west. sentinel: prepares neophyte who wears sash of neop

rux: i will. kerux: opens door and admits them. sentinel: turns down lights. hiero: except adonai build the house, their labour is but lost that build it. except adonai keep the city, the watchman waketh in vain. frater (sorer) neophyte, by what aid dost thou seek admission to the grade of zelator of the golden dawn? heg (for neophyte) by the guidance of adonai; by the possession of the necessary knowledge; by the dispensation of the greatly honoured chiefs of the second order; by the signs and tokens of the zelator grade. by this symbol of the hermetic cross. kerux: takes cross from him places it on the altar and returns to place. hiero: give the step and signs of a neophyte (neophyte gives them. hiero: frater kerux, receive from the neophyte the token, grand word, and password of the neo

h fire. dad: returns by way he came. stol: moves round north pillar, stands before neophyte, makes cross on forehead, sprinkles thrice, saying: stol: in the name of the lord of the universe. i purify thee with water. stol: returns to place as he came. hiero: the zelator grade is a preparation for other grades, a threshold before our discipline, and it shows by its imagery, the light of the hidden knowledge dawning in the darkness of creation; and you are now to begin to analyze and comprehend the nature of that light. to this end, you stand between the pillars, in the gateway where the secrets of the neophyte grade were communicated to you. prepare to enter the immeasurable region. and tetragrammaton elohim planted a garden eastward in eden, and out of the ground made tetragrammaton elohim

you stand between the pillars, in the gateway where the secrets of the neophyte grade were communicated to you. prepare to enter the immeasurable region. and tetragrammaton elohim planted a garden eastward in eden, and out of the ground made tetragrammaton elohim to grow every tree that is pleasant to the sight and good for food; the tree of life also, in the midst of the garden, and the tree of knowledge of good and of evil. this is the tree that has two paths, and it is the tenth sephira malkuth, and it has about it seven columns, and the four splendors whirl around it as in the vision of the mercabah of ezekiel; and from gedulah it derives an influx of mercy, and from geburah an influx of severity and the tree of the knowledge of good and of evil shall it be until it is united with the

he angels are above its branches, and the qlippoth or demons dwell under its roots. let the neophyte enter the pathway of evil. kerux: takes his place in front of neophyte, leads him in a n.e. direction towards the hiereus, halts and steps out of the direct line between hiereus and neophyte. hiereus: whence comest thou? kerux: i come from between the two pillars and i seek the light of the hidden knowledge in the name of adonai. hiereus: and the great angel samael answered, and said: i am the prince of darkness and of night. the foolish and rebellious gaze upon the face of the created world, and find therein nothing but terror and obscurity. it is to them the terror of darkness and they are as drunken men stumbling in the darkness. return, for thou canst not pass by. kerux: leads neophyte

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

in the foot-notes, especially where it appeared to contradict, or materially to confirm, the author's opinion expressed in the text. but in the present english edition it is intended to digest this supplement, selecting the most valuable parts, and adding original articles by the editor himself and by other gentlemen who have devoted special attention to individual branches of the science of folk-knowledge. a full classified bibliography and an accurate and detailed index to the whole work will accompany the book. it is hoped by this means to render the english edition as complete and serviceable as possible. grimm's preface to the edition of 1844, giving a vigorous resum^ of the book, and of the whole subject, will, as in the german accompany vol. ii. there is so much in it, which implies

e with these the hail! called out to one who arrives or departs (heill ver]?u! stem. 67' 86, with which are also associated the names of helpful gods: heill]?u farir, heill]?u dsyniom ser! fare thou well, be thou well by (the aid of) the asynior; stem. 31. heill scaltu agnarr, allz jjic lieilan bisr vera tyr vera! srem. 40. in the same way the name of the omniscient god emphasizes an assurance of knowledge or ignorance: daz weiz got unde ich; trist. 4151. den schatz weiz nu nieman wan (except) got unde mill; nib. 2308, 3^ this comfortable combination of/ with god has for its counterpart the opprobrious one of a tjioii with devil, ch. xxxiii. here too the got alone is enough: ingen vet min sorg utan gud; svenska visor 2, 7. that we are fully justified in 1 the dmission of and between the tw

jp is with ttotl, ttoctl, lith. pats. the as. meotod, metod, csedm. 223, 14. eald metod, beow. 1883. s65 metod, beow. 3222. os. metod, hel. 4, 13. 15, 17. 66, 19, an expression which likewise appears in the edda, miotu&r ssem. 226^ 241^ seems to signify creator, as verbally it bears the sense of mensor, moderator, finitor. the full meaning of metod will not be disclosed, till we have a more exact knowledge of the relation between the goth, mitan (to mete) and maitan (to cut, the ohg. mezan and meizan; in the lat. metiri and metere, besides there being no shifting of consonant (d for t, the quantity is inverted. the oisi. miotucfr appears to be also sector, messor; in snorri 104. 105, the wolfs head with which heimdall was killed is called' miotusr heimsallar' and the sword is' mans miotusr

to the emperor augustus^ of the scythian cauldron we have already spoken, p. 75; and we know what part the cauldron plays in the hymisqvisa and at the god's judgment on the seizure of the cauldron (by thor from giant hymir. nor ought we to overlook the on. proper names ashctill, thorhctill (abbrev. thorkel) as. oscytcl (kemble 2, 302; they point to kettles consecrated to the as and to tlior. our knowledge of heathen antiquities will gain both by the study of these drinking usages which have lasted into later times, and also of the shapes given to laked meeds, which either retained the actual forms of ancient idols, or were accompanied by sacrificial observances. a history of german cakes and bread-rolls might contain some unexpected disclosures. thus the indicul. superstit. 26 names simid

dies solis they chose dies dominica (lord's day. it. domenica, sp. domingo, fr. dimanche; and for dies saturni they kept the jewish sahbahim, it. sabbato, sp. sabado, fr. samedi(=sabdedi, sabbati dies. but the heathen names of even these two days continued in popular use long after: ecce enim dies solis adest, sic enim barbaries vocitare diem dominicum consueta est, greg. tur. 3, 15. unliappily a knowledge of the gothic names of days is denied us. the sahhate dags, sabbato dags, which alone occurs in ulphilas, proves nothing, as we have just seen, against a planetary designation of the remaining six or five days. a sunnons dags, a menins dags may be guessed; the other four, for us the most im]dortant, i do not venture to suggest. their preservation would have been of the very highest value

3 8 INITIATION CEREMONY

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 sorors our frater (soror) xyz having made such progress in the path of occult science as has enabled him (her) to pass the examinations in the requisite knowledge is now eligible for advancement to the grade of practicus, and i have duly received a dispensation from the greatly honoured chiefs of the second order, to advance him in due form. honoured hegemon, superintend the preparation of the theoricus and give the customary alarm. heg: rises, salutes the hierophant, quits the temple and sees the theoricus is thus prepared. wearing sash of theori

clothed with the sun and the moon under her feet and upon her head the crown of 12 stars, kether. and whereas the name tetragrammaton is joined to the elohim when it is said tetragrammaton elohim planted a garden eastward in eden so this represents the power of the father joined thereto in the glory from the face of the ancient of days. and in the garden were the tree of life, and the tree of the knowledge of good and evil, which latter is from malkuth, which is the lowest sephira between the rest of the sephiroth and the kingdom of the shells, which latter is represented by the great red dragon coiled beneath, having 7 heads (the 7 infernal palaces) and ten horns (the 10 averse sephiroth contained in the 7 palaces. and a river nahar went forth out of eden (namely the supernal triad) to wa

4 7 INITIATION CEREMONY

e 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 (knocks) honoured fraters and sorors, our frater xyz having made such progress in the paths of occult science as has enabled him to pass the examination in the requisite knowledge and further having been a member of the grade of practicus for a period of more than three months, is now eligible for advancement to the grade of philosophus, and i have duly received a dispensation from the greatly honoured chiefs of the second order to advance him in due form. honoured hegemon, superintend the preparation of the practicus and give the customary alarm. heg: rises, salu

corrosion. and therefore it is said in the zohar, that alone of the shells is the serpent nogah found in holiness, and he is called the bilanx of justice. why then is he called the external or false splendor? because he indeed uniteth the paths but comprehendeth not the sephiroth. nevertheless he is also the celestial serpent of wisdom. but the serpent of temptation is the serpent of the tree of knowledge of good and evil and not that of the tree of life. hiero: resumes his seat. heg: leads practicus to hiereus. hiereus (indicating tablet) this is the so-called qabalah of nine chambers. in it the letters are classed together, according to the similarity of their numbers. thus, in one chamber you will see gimel, lamed and shin classed together, whose numbers are similar 3, 30, 300 and so o

im pouring upon the earth the waters of creation, which unite and form a river at her feet; the river going forth from the supernal eden, which overfloweth and faileth not. note well that in this key she is completely unveiled, while in the 21st key, she is only partly so. the two urns contain the influences from chokmah and binah. on the right springs the tree of life and on the left the tree of knowledge of good and evil, whereon the bird of hermes alights. and therefore does this key represent the restored world after the formless and the void and the darkness, the new adam, the countenance of the man which falls in the sign aquarius. and therefore doth the astronomical symbol of this sign represent as it were, the waves of water, the ripples of that river going forth out of eden. but t

the cube, and is thus referred to the 6 sephiroth of microprosopus, which are chesed, geburah, tiphareth, netzach, hod and yesod. heg: resumes his seat. hiero: moves to west of altar. hiero: this is the symbolic representation of the fall. for the great goddess who in the practicus grade was supporting the columns of the sephiroth in the form of the sign of theoricus being tempted by the tree of knowledge (whose branches indeed, tend upward into the seven lower sephiroth, but also tend downwards into the kingdom of the shells) reached down into the qlippoth, and immediately the columns were unsupported, and the sephirotic system was shattered, and with it fell adam, the microprosopus. then arose the great dragon with 7 heads and 10 horns, and the garden was made desolate, and malkuth was

the post of hiereus. when a vacancy occurs you are furthermore expected, as having risen so high in the order, to aid to your utmost the members of the second order in the working of the temple to which you are attached. to study thoroughly the mysteries which have been unfolded to your view, in your progress from the humble position of a neophyte. so that yours may be not the merely superficial knowledge which marks the conceited and ignorant man, but that you may really and thoroughly understand what you profess to know, and not by your ignorance and folly bring disgrace on that order which has honoured you so far. your duty is also to supervise the studies of weaker and less advanced brethren, and to make yourself as far as possible an ornament alike to your temple and to your order. c

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

and so the earth was respected as the sacred mother, giver of life and crops, to whose womb the dead returned. it is no accident that the sioux medicine wheel and the celtic wheel of the year are so similar in formation and purpose, linking all life to the cycles of nature. so if we are to use magick in a positive way, we must remember that it brings responsibility along with benefits. magick and knowledge white witchcraft is essentially the process of drawing on ancient wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cosmic memory bank at will and in doing so, some believe, draw on the accumulated powers of many generations

in lands as far apart as egypt and south america, and for shamanism to follow similar patterns in unconnected continents. by accessing this source of power, we may create a ritual or use certain crystals without consciously knowing their significance, only to find out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, fo

imprisoned. she was released on bail after her mother was hanged, but her younger sibling died in prison. dorcas was driven insane by her experience. about three-quarters of all those killed as witches in europe and scandinavia were women, mainly lower-class older women, female healers, village herbalists, wise women and midwives. with the death of so many experienced healers and wise women, much knowledge was inevitably lost, and for a time infant mortality increased as male physicians took over the roles of the deposed midwives. but anyone who was different in any way- eccentric, senile or physically deformed- could be accused. any old woman living alone might be blamed for the deaths of animals, the failure of crops and outbreaks of disease that were in reality caused by poor hygiene an

ill offer the same safeguards as any ordinary coven (see page 306, but of course the normal restraints you should show on contacting any internet site will apply. the beginning of the path to learning about wicca within a formal coven is usually marked by a dedication. initiation, after a year and a day, or a similar recognised magical period, will confer formal entry. further different levels of knowledge and responsibility may also be involved, for example elevation to a second or third degree, so that eventually initiates can begin their own covens if they wish. starting your own coven you can start a coven without subscribing to any particular form of wicca or witchcraft. some of the most spiritual covens are those that do not have anyone in the role of high priestess or priest, but in

timelessness that enables thought to be turned into reality on the material plane. it operates on the principle as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and states that human action and events reflect what occurs in the heavens. and so by releasing magical intentions into the cosmos, as i said earlier, they will be reflected back as actuality. since time immemorial, humans have called upon the power of higher beings to help them, whether it be to deliver them from enemies, to bring rain for their cro

ABRAMELIN1

to have written this manuscript for his son, lamech, in 1458, being then in his ninety-sixth year. that is to say, that he was the contemporary both of nicholas flamel and pernelle, and also of the mystical christian rosenkreutz, the founder of the celebrated rosicrucian order or fraternity in europe. like the latter, he appears to have been very early seized with the desire of obtaining magical knowledge; like him and flamel, he left his home and travelled in search of the initiated wisdom; like them both, he returned to become a worker of wonders. at this period, it was almost universally believed that introduction v the secret knowledge was only really obtainable by those who were willing to quit their home and their country to undergo dangers and hardships in its quest; and this idea

the present work is to an extent sui generis, but to an extent only. it is rather the manner of its application which makes it unique. in magic, that is to say, the science of the control of the secret forces of nature, there have always been two great schools, the one great in good, the other in evil; the former the magic of light, the latter that of darkness; the former usually depending on the knowledge and invocation of the angelic natures, the latter on the method of evocation of the demonic races. usually the former is termed white magic, as opposed to the latter, or black magic. the invocation of angelic forces, then, is an idea common in works of magic, as also are the ceremonies of pact with and submission to the evil spirits. the system, however, taught in the present work is bas

middle nature, and natural controller of the middle nature between the angels and the demons, and that therefore to each man is attached naturally both a guardian angel and a malevolent demon, and also certain spirits that may become familiars, so that with him it rests to give the victory unto the which he will (k) that, therefore, in order to control and make service of the lower and evil, the knowledge of the higher and good is requisite (ie, in the language of the theosophy of the present day, the knowledge of the higher self. from this it results that the magnum opus propounded in this work is: by purity and self-denial to obtain the knowledge of and conversation with one s guardian angel, so that thereby and thereafter we may obtain the right of using the evil spirits for our servan

reats at length of all these points. the so-called practical qabalah is the application of the mystic teachings to the production of magical effects. for the classification of divine and angelic names; of hosts and orders of angels, spirits and demons; of particular names of archangels, angels, intelligences, and demons, is to be found carried out even to minute detail in the qabalah, so that the knowledge hereof can give a critical appreciation of the correspondences, sympathies, and antipathies obtaining in the invisible world. therefore what abraham means is, that this system of sacred magic is thoroughly reliable, because correct in all its attributions, and that this being so, there is no chance of the operator using names and formulas on wrong occasions and in error. but also it is n

t proportion neither the one nor the other. evidently, also, many of the results proposed to be attained in the third book, would imply the use of the elemental spirits rather than that of the demons. no advanced adept, such as abraham evidently was, could possibly be ignorant of their existence, power, and value; and we are therefore forced to conclude either that he was unwilling to reveal this knowledge to lamech; or, which is infinitely more probable, that he feared to confuse him by the large amount of additional instruction which would be necessary to make him thoroughly understand their classification, nature, and offices. this latter line of action would be the less imperative, as the correctness of the symbols of the third book would minimise chances of error; and what abraham is

ABRAMELIN2

the which ye shall make your prayer, morning and evening at the hour accustomed; but before entering into the oratory ye shall wash your hands and face thoroughly with pure water. and you shall prolong your prayer with the greatest possible affection, devotion and submission; humbly entreating the lord god that he would deign to command his holy angels to lead you in the true way, and wisdom, and knowledge, by studying the which assiduously in the sacred writings there will arise more and more (wisdom) in your heart. the use of the rights of marriage is permitted, but should scarcely if at all be made use of (during this period. you shall also wash your whole body every sabbath eve. as to what regardeth commerce and manner of living, i have already given unto you sufficient instruction. on

places) with the symbol. it must be here remarked that we can work much evil against our enemies, and if you know for a certain fact that they are attempting your life, there is no imaginable sin in availing yourself of (these symbols for protection. but should you do this to please some friend, you would not escape easily with impunity from (the disapproval of) your guardian angel. use then this knowledge as a sword against your enemies, but never against your neighbour, which would be without any result but that of bringing hurt to yourself. chapter xxvi (to open every kind of lock, without key, and without making any noise) should you wish to open anything locked, such as ordinary locks (bolts),132 padlocks, coffers, cupboards, boxes, and doors, you shall touch them with the side of the

your life. dominate them, and regard them as your servitors.136 if they make propositions to you, demanding from you pacts, or sacrifices, or obedience, or servitude, refuse them with disdain and menaces (3) it is more than evident that god can know the heart of men, the which none else can do. you should therefore force yourself to test severely for some time him to whom you intend to give this (knowledge. you shall closely note his method of life and habits; you shall discuss the subject with him, seeking to discover in the clearest way and as far as possible, whether he would use it for good or for evil. also in giving this operation you shall fast, eating only once a day, and he who shall receive it shall do the same; see also what we have said in the third chapter,137 and elsewhere. i

idently intended for the reverse sides; adam being applied to the child, and uriel to the guardian angel of lamech. 136 again let the practical occultist remember that this counsel applies principally to adepts; for the ordinary man can not command the demons' seeing that he has not yet learned to understand and control even all his thoughts; and the adept can only command such beings through the knowledge of his higher self, and of his guardian angel. 137 i.e. of the second book. 138 i think this system of substitution should be very rarely actised. he must be a very spiritless person who would be dissuaded by the prospect of fasting for a day or two. 139 before alluded to in several places. 140 this would apparently apply to a command given to the demons, and not to an aspirant for the s

ABRAMELIN3

dvocated 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 which one can employ for evil (purposes; and i avow that (at first) i intended not to give t

florins, as thou wilt see by the testament which i have made, i am leaving in current money more than a million golden florins, besides a large quantity of very valuable furniture. had i been of noble birth i might have demanded much more and have profited less. when any one demanded of me: eh! how have you managed to gain so much? i would reply thereto that it is a fine thing to know by certain knowledge how much such or such a thing is worth here, and how much it is worth elsewhere, that this year, wheat, barley, and other crops, will be cheap in italy, and dear in france, etc, etc; and that commerce well managed, enricheth any one. as for what concerneth the manner of treating and commanding the spirits, it is an easy thing unto whomsoever walketh by the proper paths; and it is a very

on of those whom i had encountered in my journeyings in europe. the true commandment is that which dependeth from god, and in which there is no dependence placed on any spirit imaginable, for in employing them, if you make unto them the least submission, the slightest prayer, or honour, you are rendering yourselves their slaves, and they are in no way submitted unto you. the spirits have so great knowledge that they comprehend very well by our actions what dispositions we have, and understand our inclinations, so that from the very beginning they prepare the way to make us to fail. if they know that a man is inclined unto vanity and pride, they will humiliate themselves before him, and push that humility unto excess, and even unto idolatry, and this man will glory herein and become intoxic

sacred magic, hath no need whatever of them. further they are naturally inclined to ask of thee always things prejudicial, the which if granted by thee would offend the lord, and if not they become your declared enemies. now my opinion (is that it) would be always (preferable) to render them what services you can from a distance. there is nothing which is so pleasing unto the angels as to demand knowledge from them, and for my part i think there is no greater pleasure than that of becoming wise when one learneth from such masters. the sacred magick 215 i both have exhorted, and do exhort unto a solitary life,9 which is the source of all good; it is true that it is difficult to accustom oneself thereunto; but once thou shalt have obtained the sacred science and magic the love for retiremen

ADDTLS

he kerubic or fixed signs; and 8, 9, and 10 to the mutable signs. thus in the a tablet, the great cross shows the tarot and decanate attributions as shown. the great cross of the air tablet showing tarot and decanate attributions diagram i the attribution of the sephiroth to the ten squares of the sephirotic cross is shown on the admission badge to the 27th path of p, and reproduced in one of the knowledge lectures. the planetary attributions to the sephirotic cross as used in the enochian system are rather different from those used on the tree of life. but the system that is here employed is constant, and applies to each of the sixteen sephirotic crosses on the four tablets. in this mode of attributing the planets to the sephiroth on the calvary cross of the lesser angles, l is excluded

cross, that is five on each side of the descending column, and not considering the two squares on the center where the shafts cross, will refer to the ten sephiroth. and the first three letters of those squares will symbolize the triad of the supernals operating through the quadrangle. table of attributions the following table of attributions, repreated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. chokmah b magician b s.c. binah g h. priestess y s.c. chesed d empress c y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s

0 squares is the admission badge of the 27th path leading unto the grade of philosophus, the only grade of the first order in which all the tablets are shewn. it represents the sephiroth in balanced disposition, before which the formless and void roll back. it is the form of the opened out double cube and altar of incense. therefore it is placed to rule each of the lesser angles of each tablet. a knowledge of these tablets will then, if complete, afford an understanding of the llaws which govern the whole creation. the dominion of the tablet of union is above that of the 4 terrestrial tablets and towards the north of the universe. of the letters on the tablets, some be written as capitals. these are the initial letters of certain angels names drawn forth by another method, not now explaine

unto the d tablet there is a circle having twelve rays. these be the sacred seals or characters alluded to in the preceding quotation. thou shalt know that these four seals be taken from the sigillum dei aemeth, after and according unto a certain guidance of letters which is there set forth. this liber aemeth sive sigillum dei, that is the book of truth, or the seal of god, entereth not into the knowledge of a zelator adeptus minor. from these four sigils there are four names drawn forth. from the t with four y s 4 or t of the sigillum ameth, t and 4 other letters are obtained, counting by the rule of 4 4 32 (from the t which is found at the top of the circle of letters and numbers on the sigillum dei ameth) thus: 4. 22. 20. 18. 1. og. t h a o 8 this yields the name tahaoelog for the a ta

ADEPTUS MINOR INITIATION

the kingdom of heaven. it is not by proclamation of honors and dignities, great though they may be, that thou canst gain admission to the tomb of the adepti of the rose of ruby and the cross of gold, but only by that humility and purity of m that befitteth the aspirant unto higher things. associate adeptus minor, bring unto me the recommendation and attestation which he beareth, and test thou his knowledge ere he be rejected for the sins of presumption and spiritual pride" third "thou knowest the arrangement of the ten sephiroth on the tree of life; now what symbolic weapon doth their natural succession form (aspirant answers unprompted) third "and what symbolic creature is traced by the natural succession of the paths (aspirant answers unprompted) second "oh aspirant, let this be a sign u

) cross of suffering obligation rtk "i, frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering" hmjk "that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order" hnyb "that i will keep secret all things connected with the order, and its secret knowledge, from the whole world, equally from him who is a member of the first order of the golden dawn, as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders" dsj "that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or i

, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality" 14 hrwbg "furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret throug

at with the 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 to me" jxn "i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure, and if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me" dwh "i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance towards the m

he accompanied a certain brother p.a.l. on a pilgrimage to the holy land, but the latter, dying at cyprus, he himself went to damascus. there was then in arabia a temple of the order which was called in the hebrew tongue 'damkar' that is, the blood of the lamb. there he was duly initiated, and took the mystic title christian rosenkreutz, or christian of the rosy cross. he then so far improved his knowledge of the arabian tongue that in the following year he translated the book 'm' into latin, which he afterwards brought back with him to europe. after three years, he went on into egypt, where there was another temple of the order. there he remained for a time still studying the mysteries of nature. after this, he traveled by sea to the city of fessa, where he was welcomed at the temple ther

ALEE J BOOK OF AIWASS

elops, it grows, gathering more experience, branching into other time lines, like the universe in its phase of expansion. this event occurs for thousands of years. then, similar to the universe, the group soul enters a phase of contraction where all experiences are eventually distilled into one form, occupying a single time line. the incubation process leading to the birth of a new daemon begins. knowledge and conversation of the holy guardian daemon boisterous fools have written volumes on that which they know nothing of. aiwass will clarify, laying arguments to rest; the holy guardian daemon or angel, if you prefer, represents the oversoul or collective wisdom of the group soul during its human phase of evolution- nothing more, nothing less! the term "daemon" can be misleading because th

; the holy guardian daemon or angel, if you prefer, represents the oversoul or collective wisdom of the group soul during its human phase of evolution- nothing more, nothing less! the term "daemon" can be misleading because the oversoul has not yet entered the daemonic phase of incubation. and yet, the initiate may still benefit from the wisdom of his guardian. the most direct method of acquiring knowledge and conversation of the holy guardian daemon is through the assumption of godform. let's examine this process; daemons or godforms behave as energy amplifiers/equalizers because they interact on a certain frequency or resonance unaffected by a cosmic buffer. at no time does the magician share consciousness with the deity he affixes his mind to. what the initiate is really doing is tuning

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

s, these unions, are yoga (8) yoga means union. how are we to apply this word to the phenomena of mind? what is the first characteristic of everything in thought? how did it come to be a thought at all? only by making a distinction between it and the rest of the world. the first proposition, the type of all propositions, is: s is p. there must be two things- different things- whose relation forms knowledge. yoga is first of all the union of the subject and the object of consciousness: of the seer with the thing seen (9) now, there is nothing strange of wonderful about all this. the study of the principles of yoga is very useful to the average man, if only to make him think about the nature of the world as he supposes that he knows it. let us consider a piece of cheese. we say that this has

ropose to give you are carefully studied, they should present no difficulty (12) having now understood that yoga is the essence of all phenomena whatsoever, we may ask what is the special meaning of the word in respect of our proposed investigation, since the process and the results are familiar to every one of us; so familiar indeed that there is actually nothing else at all of which we have any knowledge. it *is* knowledge. what is it we are going to study, and why should we study it (13) the answer is very simple. all this yoga that we know and practice, this yoga that produced these ecstatic results that we call phenomena, includes among its spiritual emanations a good deal of unpleasantness. the more we study this universe produced by our yoga, the more we collect and synthesize our e

i quoted a few moments ago 'desire' is the need of every unit to extend its experience by combining with its opposite (14) it is easy enough to construct the whole series of arguments which lead up to the first 'noble truth' every operation of love is the satisfaction of a bitter hunger, but the appetite only grows fiercer by satisfaction; so that we can say with the preacher 'he that increaseth knowledge increaseth sorrow' the root of all this sorrow is in the sense of insufficiency; the need to unite, to lose oneself in the beloved object, is the manifest proof of this fact, and it is clear also that the satisfaction produces only a temporary relief, because the process expands indefinitely. the thirst increases with drinking. the only complete satisfaction conceivable would be the yoga

ted again and again. the need of yoga is so bitter that it blinds us. we are constantly tempted to see and hear what we want to see and hear (19) it is therefore incumbent upon us, if we wish to make the universal and final yoga with the absolute, to master every element of our being, to protect it against all civil and external war, to intensify every faculty to the utmost, to train outselves in knowledge and power to the utmost; so that at the proper moment we may be in perfect condition to fling ourselves up into the furnace of ecstasy which flames from the abyss of annihilation. love is the law, love under will (part 2 of 8* yoga for yahoos. second lecture. yama* do what thou wilt shall be the whole of the law. stars and placental amniotes! and ye inhabitants of the ten thousand worlds

ctly with the technique of our work; we are constantly gaining new powers, despite ourselves, and every time this happens we have to invent a new method for bringing their malice to naught. but, as before, the remedy is of the same stuff as the disease; it is the unswerving purity of aspiration that enables us to surmount all these difficulties. the moon is the sheet-anchor of our work. it is the knowledge and conversation of the holy guardian angel that enables us to overcome, at all times and in all manners, as the need of the moment may be. 16. there are two other planets, not counted as among the sacred seven. i will not say that they were known to the ancients and deliberately concealed, though much in their writing suggests that this may be the case. i refer to the planet herschel, o

ALEISTER CROWLEY ACROSS THE GULF

es back into my mind. it is now five years since i discovered my stele at bulak, but now until i obtained certain initiation in the city of benares last year did the memory of my life in the twenty-sixth dynasty when i was prince and priest in thebai begin to return. even now much is obscure; but i am commanded to write, so that in writing the full memory may be recovered. for without the perfect knowledge and understanding of that strange life by nilus i cannot fully know and understand this later life, or find that tomb which i am appointed to find, and do that therein which must be done. there fore with faith and confidence do i who was- in a certain mystical sense- the priest of the princes, ankh-f-na-khonsu, child of ta-nech, the holy and mighty one, and of bes-na-maut, priestess of t

proclaim unto ye the worship of asar; see that ye follow him" then, ere one could cry "hold" he had vanished from our sight. i dismissed the people; i was alone with the dead god; with osiris, the lord of amennti, the slain of typhon, the devoured of apophis. yea, verily, i was alone! chapter v now then the great exhaustion took hold upon me, and i fell at the feet of the osiris as one dead. all knowledge of terrestrial things was gone from me; i entered the kingdom of the dead by the gate of the west. for the worship of osiris is to join the earth to the west; it is the cultus of the setting sun. through isis man obtains strength of nature; through osiris he obtains the strength of suffering and ordeal, and as the trained athlete is superior to the savage, so is the magic of osiris stron

st who was slovenly and stupid, thinking in herself "surely the god will reject him" but at his word the image of the god glowed as was its wont. and at that she knew- and we all knew- that the glory was departed; for that the priests had supplanted the right ceremony by some trick of deceit and craft. thereat was she mightily cast down, for though wicked and ambitious, she had yet much power and knowledge. but instead of using that power and that knowledge she sought to oppose craft with craft. and suspecting (aright) whose cunning had done this thing she bribed him to reverse the machinery, so that the high priest might be shamed. but shamed he was not; for he lied, saying that the god glowed page 34 gulf.txt brighter than the sun; and he lied securely, for maat the lady of truth had no

chased with obscene images, thrown here and there, the meats hanging over the edge of their bejewelled dishes, their juice staining the white luxury of the linen; and in the midst ourselves, our limbs as careless as the wind, motionless. one would have said: the end of the world is come. but through all that fiery abyss of sleep wherein i was plunged so deep, still stirred the cool delight of the knowledge that i had won the hand for which i played, that i was high priest of osiris in thebai. but in the morning we rose and loathed each other, our mouths awry, our tongues hanging loose from their corners like thirsty dogs, our eyes blinking in agony from the torture of daylight, our limbs sticky with stale sweat. therefore we rose and saluted each other in the dignity of our high offices; a

other sanctifies) its purpose and meaning in the whole scheme of things. so i, in this year v of the equinox of the gods (1908) wherein horus took the place of osiris, will by the light of this my magical memory seek to understand fully the formula of horus- ra hoor khuit- my god, that ruleth the world under nuit and hadit. then as ankh-f-na-khonsu left unto me the stel 666 with the keys to that knowledge, so also may i write down in hieroglyph the formula of the lady of the forked wand and of the feather, that shall assume his throne and place when the strength of horus is exhausted. so now the service of the gods was to be secret and their magic concealed from men. they were to fall before the eyes of men from their place, and little sewer-rats were to come and mock at them, no man aven

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

edication to unspeakable horrors has made this book possible. first, our thanks go to that nameless monk who presented us with the originals, who has since disappeared. second, to that ever-changing staff of translators who performed a most distasteful and oft'times unsatisfying task: to ms. i. celms, ms. n. papaspyrou, mr. peter levenda, mr. x. and mr. y. third, to ms. j. mcnally, whose thorough knowledge and understanding of craft folklore aided the editor in assuming a proper perspective towards this work. fourth, to mr. j. birnbaum who aided in some of the preliminary practical research concerning the powers of the book, and its dangers. fifth, to mr. l. k. barnes, who dared to tempt the awesome wrath of the ancient ones, rising unspeakable eldritch horrors, in supporting the publicati

ars or so. the golden dawn, a famous british and american occult lodge of the turn of the century, was said to have possessed a manuscript called "the veils of negative existence" by another arab. these were the sorcerer's handbooks, and generally not meant as textbooks or encyclopedias of ceremonial magick. in other words, the sorcerer or magician is supposed to be in possession of the requisite knowledge and training with which to carry out a complex magickal ritual, just as a cook is expected to be able to master the scrambling of eggs before he conjures an "eggs benedict; the grimoires, or black books, were simply variations on a theme, like cookbooks, different records of what previous magicians had done, the spirits they had contacted, and the successes they had. the magicians who no

eauty, but the beast that yet awaits mankind. it would be vain to attempt to deliver a synopsis of crowley's philosophy, save that its 'leitmotif' is the rabelaisian do what thou wilt shall be the whole of the law. the actual meaning of this phrase has taken volumes to explain, but roughly it concerns the uniting of the conscious self, a process of individuation which culminates in a rite called "knowledge and conversation of the holy guardian angel; the angel signifying the pure, evolved self. yet, there are many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be destroyed lest

re many terrors on the way to the self, and an abyss to cross before victory can be declared. demons, vampires, psychic leeches, ghastly forms accost the aspiring magician from every angle, from every quarter around the circumference of the magick circle, and they must be destroyed lest they devour the magician himself. when crowley professed to have passed the obstacles, and crossed the abyss of knowledge, and found his true self, he found it was identical with the beast of the book of revelation, 666, whom christianity considers to represent the devil. indeed, crowley had nothing but admiration for the shaitan (satan) of the so-called "devil-worshipping" cult of the yezidis of mesopotamia, knowledge of which led him to declare the lines that open this introduction. for he saw that the ye

so below. man's power to alter the nature of his environment must develop simultaneously with his ability to master his inner environment, his own mind his psyche, soul, spirit. perhaps, then, the lunar landing was the first collective initiation for humanity, which will bring it one step closer to a beneficial force that resides beyond the race of the "cruel celestial spirits, past the abyss of knowledge. yet, he must remember that the occult powers that accompany magickal attainment are ornamental only, indications of obstacles overcome on the path to perfection, and are not to be sought after in themselves, for therein lies the truth death. lovecraft saw this evil, as the world passed from one war and moved menacingly towards another. crowley prepared for it, and provided us with the f

ALEISTER CROWLEY BOOK OF LIES

definitely by the qabalistic import of its number. thus chapter 25 gives a revised ritual of the pentagram; 72 is a rondel with the refrain shemhamphorash, the divine name of 72 letters; 77 laylah, whose name adds to that number; and 80, the number of the letter pe, referred to mars, a panegyric upon war. sometimes the text is serious and straightforward, sometimes its obscure oracles demand deep knowledge of the qabalah for interpretation, others contain obscure allusions, play upon words, secrets expressed in cryptogram, double or triple meanings which must be combined in order [5] book of lies get any book for free on: www.abika.com 5 to appreciate the full flavour; others again are subtly ironical or cynical. at first sight the book is a jumble of nonsense intended to insult the reader

he commentary was written by crowley probably around 1921. the student will find it very helpful for the light it throws on many of its passages.(1) the ante primal triad which is not-god nothing is. nothing becomes. book of lies get any book for free on: www.abika.com 9 nothing is not. the first triad which is god i am. i utter the word. i hear the word. the abyss the word is broken up. there is knowledge. knowledge is relation. these fragments are creation. the broken manifests light (2) the second triad which is god god the father and mother is concealed in generation. god is concealed in the whirling energy of nature. god is manifest in gathering: harmony: consideration: the mirror of the sun and of the heart. the third triad bearing: preparing. wavering: flowing: flashing. stability:

, however, identified by frater p. with a bird, which is master of the four elements, and therefore of the name tetragrammaton. jacobus burgundus molensis suffered martyrdom in the city of paris in the year 1314 of the vulgar era. the secrets of his order were, however, not lost, and are still being communicated to the worthy by his successors, as is intimated by the last paragraph, which implies knowledge of a secret worship, of which the grand master did not speak. the eagle may be identified, though not too closely, with the hawk previously spoken of. it is perhaps the sun, the exoteric object of worship book of lies get any book for free on: www.abika.com 74 of all sensible cults; it is not to be confused with other objects of the mystic aviary, such as the swan, phoenix, pelican, dove

apter 16. it is a merely literary touch. the chapter is a resolution of the universe into tetragrammaton; god the macrocosm and the microcosm beetle. both imagine themselves to exist; both say "you" and "i, and discuss their relative reality. the things which really exist, the things which have no ego, and speak only in the third person, regard these as ignorant, on account of their assumption of knowledge. book of lies get any book for free on: www.abika.com 107 [111] 51 kappa-epsilon-phi-alpha-lambda-eta nu-alpha terrier-work doubt. doubt thyself. doubt even if thou doubtest thyself. doubt all. doubt even if thou doubtest all. it seems sometimes as if beneath all conscious doubt there lay some deepest certainty. o kill it! slay the snake! the horn of the doubt-goat be exalted dive deeper

ALEISTER CROWLEY BOOK OF THE LAW

of the stars, and two. i,29: for i am divided for love s sake, for the chance of union. i,30: this is the creation of the world, that the pain of division is as nothing, and the joy of dissolution all. i,31: for these fools of men and their woes care not thou at all! they feel little; what is, is balanced by weak joys; but ye are my chosen ones. i,32: obey my prophet! follow out the ordeals of my knowledge! seek me only! then the joys of my love will redeem ye from all pain. this is so: i swear it by the vault of my body; by my sacred heart and tongue; by all i can give, by all i desire of ye all. i,33: then the priest fell into a deep trance or swoon& said unto the queen of heaven; write unto us the ordeals; write unto us the rituals; write unto us the law! i,34: but she said: the ordeals

not yet been revealed. i, hadit, am the complement of nu, my bride. i am not extended, and khabs is the name of my house. ii,3: in the sphere i am everywhere the centre, as she, the circumference, is nowhere found. ii,4: yet she shall be known& i never. ii,5: behold! the rituals of the old time are black. let the evil ones be cast away; let the good ones be purged by the prophet! then shall this knowledge go aright. ii,6: i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death. ii,7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle. come unto me is a foolish word: for it is i that go. ii,8: who worshipped heru-pa-kraath have worshi

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 drunkenness. to worship me take wine and strange drugs whereof i will tell my prophet& be drunk thereof! they shall not harm ye at all. it is a lie, this folly against self. the exposure of innocence is a lie. be strong, o man! lust, enjoy all things of sense and rapture: fear not that any god shall deny thee for this. ii,23: i a

ALEISTER CROWLEY CONCERNING DEATH

n, and eternal ecstasy in the kisses of nu! for inasmuch as thou hast made the law of freedom thine, as thou hast lived in light and liberty and love, thou hast become a freeman of the city of stars .pa listen again to thine own voice within thee. is not hadit the flame that burns in every heart of man, and in the core of every star? is not he life, and the giver of life? and is not therefore the knowledge of him the knowledge of death? for it hath been shown unto thee in many other places how death and love be twins. now art thou the hunter, and death rideth beside thee with his horse and spear as thou chasest thy will through the forests of eternity, whose trees are the hair of nuit thy mistress! thrill with the joy of life and death! know, hunter mighty and swift, the quarry turns to ba

ALEISTER CROWLEY LIBER 777

o cannot conceive of the absolute all these are one; all must be impregnated with the divine essence of the phallic yod of macroprosopus, and give birth to their idea. true (we may agree with balzac, the absolute recedes; we never grasp it; but in the travelling there is joy. am i no better than a staphylococcus because my ideas still crowd in chains? but we digress. the last attempts to tabulate knowledge are the kabbala denudata of knorr von rosenroth (a work incomplete and, in some of its parts, prostituted to the service of dogmatic interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artific

incomplete and, in some of its parts, prostituted to the service of dogmatic interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artificial effusions of the esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our daily whisky, and just a wee drappie mair for luck! was sternly answered, when you have given us this day our daily knowledge-lecture. under these circumstances daath got mixed with dewar, and beelzebub with b

c and yates, giordano bruno, and he is occasionally cited as an authority by renaissance writers such as ficino and agrippa; the material specifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking them (it derives variously from the key of

ALEISTER CROWLEY LIBER CHANOKH

ove the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover you lifted up your voices and sware obedience and faith to him that liveth and triumpheth: whose beginning is not, nor end cannot be: which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of righteousness and truth! move therefore, and shew yourselves! open the mysteries of your creation! be friendly unto me, for i am the servant of the

h you, let them serve you! govern those that govern! cast down such as fall. bring forth with those that increase, and destroy the rotten. no place let it remain in one number. add and diminish until the stars be numbers. arise! move! and appear before the covenant of his mouth, which he hath sworn unto us in his justice. open the mysteries of your creation, and make us partakers of the undefiled knowledge.18 the three mighty names of god almighty coming forth from the thirty thyrs the first name l a z o d a p e l a m e d a z o d a z o d a z o d i l a z o d u o l a t a z o d a- p e k a l a t a n u v a d a z o d a b e r e t a. the second name i r o a i a e i i a k o i t a x e a e o h e s i o i t e a a i e. the third name l a n u n u z o d a t a z o d o d a p e x a h e m a o a n u n u p e r

initely identical with the tablets composing the great table (table of watchtowers, or liber logaeth, though the latter seems to be the favoured interpretation. logaeth survives in bl sloane ms 3189, liber mysteriorum sextus et sanctus, in edward kelly s handwriting. this copy has the title the book of enoch, revealed to dr. john dee by the angels, interpolated by elias ashmole. to the best of my knowledge nobody has deciphered logaeth to date. thomas head (in regardie (ed, 1984) claimed to have been able to solve some of the tables and tentatively translate some of the material in the angelic language contained in the book; he did not give further details and as far as i am aware has not published his findings. some researchers (e.g. laycock, 1978) are of the opinion that the material rec

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

tended, fingers closed and thumb on side such that the palms rest on the two opposite shoulders. introduction "epsilon-sigma-sigma-epsilon-alpha-iota alpha-theta-alpha-nu-alpha-tau-omicronsigma theta-epsilon-omicron-sigma, alpha-mu-beta-rho-omicron-tau-omicronsigma, omicron-upsilon-chi epsilon-tau-iota theta-nu-eta-tau-omicron-sigma pythagoras "magic is the highest, most absolute, and most divine knowledge of natural philosophy, advanced in its works and wonderful operations 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

e banished from the course of nature. both of them open up a seemingly boundless vista of possibilities to him who knows the causes of things and can touch the secret springs that set in motion the vast and intricate mechanism of the world. hence the strong attraction which magic and science alike have exercised on the human mind; hence the powerful stimulus that both have given to the pursuit of knowledge. they lure the weary enquirer, the footsore seeker, on through the wilderness of disappointment in the present by their endless promises of the future: they take him up to he top of an exceeding high mountain and shew him, beyond the dark clouds and rolling mists at his feet, a vision of the celestial city, far off, it may be, but radiant with unearthly splendour, bathed in the light of

ch a way that all may understand instantly that their souls, their lives, in every relation with every other human being and every circumstance, depend upon magick and the right comprehension and right application thereof. i "definition" magick is the science and art of causing change to occur in conformity with will. xii (illustration: it is my will to inform the world of certain facts within my knowledge. i therefore take "magical weapons, pen, ink, and paper; i write "incantations- these sentences- in the "magical language" i.e. that which is understood by the people i wish to instruct; i call forth "spirits, such as printers, publishers, booksellers, and so forth, and constrain them to convey my message to those people. the composition and distribution of this book is thus an act of ma

to prepare an ounce of chloride of gold. i must take the right kind of acid, nitro-hydrochloric and no other, in sufficient quantity and of adequate strength, and place it, in a vessel which will not break, leak, or corrode, in such a manner as will not produce undesirable results, with the necessary quantity of gold: and so forth. every change has its own conditions. in the present state of our knowledge and power some changes are not possible in practice; we cannot cause eclipses, for instance, or transform lead into tin, or create men from mushrooms. but it is theoretically possible to cause in any object any change of which that object is capable by nature; and the conditions are covered by the above postulate) iii "theorems (1) every intentional act is a magical act<
per course to pursue, the next thing is to understand the conditions necessary to following it out. after that, one must eliminate from oneself every element alien or hostile to success, and develop those parts of oneself which are specially needed to control the aforesaid conditions. let us make an analogy. a nation must become aware of its own character before it can be said to exist. from that knowledge it must divine its destiny. it must then consider the political conditions of the world; how other countries may help it or hinder it. it must then destroy it itself any elements discordant with its destiny. lastly, it must develop in itself those qualities which will enable it to combat successfully the external conditions which threaten to oppose is purpose. we have had a recent exampl

ALEISTER CROWLEY MAGICK WITHOUT TEARS

get any book for free on: www.abika.com magic without tears get any book for free on: www.abika.com 2 1 magick without tears complete and unabridged, edited with a foreword by karl j. germer 2 (c) 1954 karl j. germer for ordo templi orientis renewed 1982 (c) blurb ordo templi orientis jaf box 7666 new york, ny 10116 usa 3 foreword in 1943 aleister crowley met a lady who, having heard of his wide knowledge and experience, asked his advice on occult, spiritual, and practical matters. this chance connection resulted in a stimulating exchange of letters. crowley then asked others to put similar questions to him. the result was this collection of over eighty letters which are now being issued over the title that he chose "magick without tears. crowley did not keep copies of his early letters t

a typescript of all the official documents. if so, i will let you have them to read, and you can make up your mind as to whether you wish to affiliate to the third degree of the order. i should consequently, in the case of your deciding to affiliate, go with you though the script of the rituals and explain the meaning of the whole thing; communicating, in addition, the real secret and significant knowledge of which ordinary masonry is not possessed 4) the horoscope; i do not like doing these at all, but it is part of the agreement with the grand treasurer of the o.t.o. that i should undertake them in worthy cases, if pressed. but i prefer to keep the figure to myself for future reference, in case any significant event makes consultation desirable. 6 now there is one really important matter

i thought of the plan because one such arrangement has recently come to an end, with amazingly happy results: they should lie open to your admiring gaze in a few months from now. incidentally, i personally get nothing out of it; secretarial work costs money these days. but there is another great advantage; it keeps both of us up to the mark. also, in such letters a great deal of odds and ends of knowledge turn up automatically; valuable stuff, frequent enough; yes, but one doesn't want to lose the thread, once one starts. possibly ten days might be best. magic without tears get any book for free on: www.abika.com 18 but please understand that this suggestion arose solely from your own statement of what you thought would help in your present circumstances. anyway, as you say, decide! if it

etwork of the structure of the universe, and their relations the form of expression of our understanding of it (he gives the numerical value of the letters of the greek alphabet- not copied here- ed) in greek and hebrew there is no other way of writing numbers; our 1, 2, 3 etc. comes from the phoenicians through the arabs. you need no more of greek and hebrew than these values, some sacred words- knowledge grows by use- and books of reference. one cannot set a pupil definite tasks beyond the groundwork i am giving you, and we should find this correspondence taking clear shape of its own accord. you have really more than you can do already. and i can only tell you what the right tasks- out of hundreds- are by your own reactions to your own study and practice "osiris in amennti- see the book

an you can do already. and i can only tell you what the right tasks- out of hundreds- are by your own reactions to your own study and practice "osiris in amennti- see the book of the dead. i meant you might try to trace a parallelism between his journeyings and the path of initiation. astral travel- development of the astral body is essential to research; and, above all, to the attainment of "the knowledge and conversation of the holy guardian angel" magic without tears get any book for free on: www.abika.com 27 you ought to demonstrate your performance of the pentagram ritual to me; you are probably making any number of mistakes. i will, of course, take you carefully through the o.t.o. rituals to iii as soon as you are fairly familiar with them. the plan of the grades is this- 0 attractio

ALEISTER CROWLEY MEDITATION

ibis) 4. sit; left heel pressing up anus, right foot poised on its toes, the heel covering the phallus; arms stretched out over the knees: head and back straight("the thunderbolt> the extreme of asana is practised by those yogis who remain in one position without moving, except in the case of absolute necessity, 16 during their whole lives. one should not criticise such persons without a thorough knowledge of the subject. such knowledge has not yet been published. however, one may safely assert that since the great men previously mentioned did not do this, it will not be necessary for their followers. let us then choose a suitable position, and consider what happens. there is a sort of happy medium between rigidity and limpness; the muscles are not to be strained; and yet they are not allo

st refers to the result itself. dhyana is the same word as the pali "jhana" the buddha counted eight jhanas, which are evidently different degrees and kinds of trance. the hindu also speaks of dhyana as a lesser form of samadhi. others, however, treat it as if it were merely an intensification of dharana. patanjali says "dhrana is holding the mind on to some particular object. an unbroken flow of knowledge in that subject is dhyana. when that, giving up all forms, reflects only the meaning, it is samadhi" he combines these three into samyama. we shall treat of dhyana as a result rather than as a method. up to this point ancient authorities have been fairly reliable guides, except with regard to their crabbed ethics; but when they get on the subject of results of meditation, they completely

this state has been described not only by the hindus and buddhists, but by mohammedans and christians. in christian writings, however, the deeply-seated dogmatic bias has rendered their documents worthless to the average man. they ignore the essential conditions of dhyana, and insist on the inessential, to a much greater extent than the best indian writers. but to any one with experience and some knowledge of comparative religion the identity is certain. we may now proceed to samadhi. 37 chapter vii samadhi more rubbish has been written about samadhi than enough; we must endeavour to avoid adding to the heap. even patanjali, who is extraordinarily clear and practical in most things, begins to rave when he talks of it. even if what he said were true he should not have mentioned it; because

e objects, whose definiteness is easy to maintain) is "various parts of the body" the hindus have an elaborate system of anatomy and physiology which has apparently no reference to the facts of the dissecting-room. prominent in this class are the seven cakkras, which will be described in part ii. there are also various "nerves, equally mythical<knowledge has advanced since crowley wrote this> the second class is "objects of devotion" such as the idea or form of the deity, or the heart or body of your teacher, or of some man whom you respect profoundly. this practice is not to be commended, because it implies a bias of the mind. you can also meditate on "your dreams" this sounds superstitious; but the idea is that you have already a tende

bias, and based only on the ascertained facts of anatomy, physiology, and psychology "q" can you give me a brief abstract of this method "a" the main idea is that the infinite, the absolute, god, the over-soul, or whatever you may prefer to call it, is always present; but veiled or masked by the thoughts of the mind, just as one cannot hear a heart-beat in a noisy city "q" yes "a" then to obtain knowledge of that, it is only necessary to still all thoughts. 44 "q" but in sleep thought is stilled "a" true, perhaps, roughly speaking; but the perceiving function is stilled also "q" then you wish to obtain a perfect vigilance and attention of the mind, uninterrupted by the rise of thoughts "a" yes "q" and how do you proceed "a" firstly, we still the body by the practice called asana, and secu

ALEISTER CROWLEY SEPHER SEPHIROTH

w yh dwy atziluth fs gsecret nature h (see s.d. 1:38-39: thickness, cloud; aub b( revolving; transmigration lwglg 73 chokmah: wisdom hmkx gimel: a camel lmg to trust in, shelter in hsx a day of feast bw+ mwy a title of chokmah hmxk 74 lamed: an ox-goad dml a leader, chief, judge nyyd worn-out; beggars mykd a circuit; roundabout bybs all the way, duration; eternity; booty; witness, proof; ruler d( knowledge (cf. 474 (d 75 nuit, the star goddess (cf. 466 +ywn hues, colours, complexions ynwwg brightness; lucifer, the herald star llyh a lamenting, wailing hlly the pleiades hmyk night; by night hlyl priest nhk unto them mhl 76 secret, put away; a hiding-place nwybx rest, peace xxyn slave, servant db( goddess hlyl) 77 prayed h(b overflowing (ps. 124:5) nwdyz towers, citadels ldgm the influence t

silver (i.r.q. 995; cf. 64& 100) b+h l) ym yellow bhc 98 a name of god myhl )wh temporary dwelling, camp (ex. 33:11 )nmz image; hid, concealed (pertains to sol and the lingam-yoni) nmx to consume, eat lsx bright, clear; white xc arrow; lightning; punishment; wound; out! avaunt! go away! cx 99 the pangs of childbirth hdyl ylbx the vault of heaven; an inner chamber; wedlock, nuptial hpwx cognition, knowledge h(ydy 100 kaph: the palm [of the hand (fig. notariqon of kteis-phallus) pk a day; the seas; the times mymy vases, vessels mylk an effort, exertion nwdm mitigation of the one by the other (i.r.q. 995; cf. 97) l)b+yxm yoke; upper part; on, upon, above, over; to, towards; after; because l( throat (l a suffering, discouraged one; tax sm species, kind nym flask, bottle kp spice; drug; poison

70 eternity (lit. ga cycle of cycles h) myrwd rwd pure wool yqn rm( time; period of time, season t( floor, ground, bottom (qrq 471 the hekaloth: palaces twlkyh 472 was terrified t(b and god made myhl#(yw 473 the three persons (yn )wh: ht) coalesced) yn)wht) golgoltha: a skull (ar; fig. the supernals; see 475& s.d. 2:33 )tlglwg millers, grinders (traditionally a female occupation) twnx+ 474 death: knowledge t(d wisdom (pl; prov. 1:20. i.r.q. 244) twmkx the testimony [within the ark] td( a ram, he-goat; a prepared sacrifice dt( 475 in golgotha (ar; s.d. 2:33 )tlglwgb priestess tnhk 476 house of justice, a court-house nyd tyb 478 the lesser countenance: a title of the ruach, esp. tiphareth nypn) ry(z 479 grindings. female millers) twnxw+ 480 stones of emptiness (is. 34:11) whwt ynb) lilith, q

, he-goat; a prepared sacrifice dt( 475 in golgotha (ar; s.d. 2:33 )tlglwgb priestess tnhk 476 house of justice, a court-house nyd tyb 478 the lesser countenance: a title of the ruach, esp. tiphareth nypn) ry(z 479 grindings. female millers) twnxw+ 480 stones of emptiness (is. 34:11) whwt ynb) lilith, queen of the night tylyl part; open wide q#p opening; vagina; bit, morsel tp hand-drum; bezel pt knowledge (pl (k.d. p.252) tw(d testimony (k.d. p.252) twd( 481 hills tw(bg bound to death; death penalty )tym byyx a ring t(b) the mighty one sings: a title of tiphareth nwryryd) 482 a looking-glass, mirror )yrlqps) 483 constellations; the sphere of the zodiac, referred to chokmah (but see 536) twlzm bearing iniquity nw)#wn 485 daughter of the spring-waters (is. 10:30, gdaughter of gallim h) mylg

43) myhl) tyb palace of merit (referred to geburah) twkz lkyh 499 a loving hind (prov. 5:19) mybh) tly) busy, arduous; an army; ghosts h tw)bc 500 the humerus ptk treasured gold, cimelia (perh. inf. from mtk, ggold h and arabic kthm, gto cover, conceal h) mtkm master, prince, head, chief; navel r# to give ntn be fruitful and multiply wbrw wrp dragon; jackals, wild beasts (pl. of 450) mynt showeth knowledge (ps. 19:2) t(d hwhy 501 blessedness; that, which; whose; wherein r) strong, hardy mynt) the head#)r shekinah superior h)ly( hnyk# likeness, similitude hnwmt but, howbeit; certainly *k) 502 to tell glad tidings; flesh, body r#b to cut qtb 503 g r# the cup of the stolistes expelled, cast forth #rg to rage #gr 504 sought for #rd half, middle; midnight (m.h) twcx a pauper; oppressed *kd 506

ALEISTER CROWLEY TAO TEH KING

a more or less distorted and degraded variation of some christian conception, or utterly puerile absurdities. even so great a man as max muller in his introduction to the upanishads seems only half inclined to admit that the apparent triviality and folly of many passages in these so-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 les

n the following sense. nothing exists except as a relation with other similarly postulated ideas. nothing can be known in itself, but only as one of the participants in a series of events. reality is therefore in the motion, not in the things moved. we cannot apprehend anything except as one postulated element of an observed impression of change. we may express this in other terms as follows. our knowledge of anything is in reality the sum of our observations of its successive movements, that is to say, of its path from event to event. in this sense the tao may be translated as the way. it is not a thing in itself in the sense of being an object susceptible of apprehension by sense or mind. it is not the cause of any thing, but the category underlying all existence or event, and therefore

hing, but the category underlying all existence or event, and therefore true and real as they are illusory, being merely landmarks invented for convenience in describing our experiences. the tao possesses no power to cause anything to exist or to take place. yet our experience when analyzed tells 6 us that the only reality of which we may be sure is this path or way which resumes the whole of our knowledge. as for to on, which superficially might seem the best translation of tao as described in the text, it is the most misleading of the three. for to on possesses an extensive connotation implying a whole system of platonic concepts than which nothing can be more alien to the essential quality of the tao. tao is neither being nor not-being in any sense which europe could understand. it is n

t significance of the text. i was able to divine without hesitation or doubt the precise manner in which legge had been deceived. he had translated the chinese with singular fidelity, yet in almost every verse the interpretation was altogether misleading. there was no need to refer to the text from the point of view of scholarship. i had merely to paraphrase his translation in the light of actual knowledge of the true significance of the terms employed. anyone who cares to take the trouble to compare the two versions will be astounded to see how slight a remodeling of a paragraph is sufficient to disperse the obstinate 13 obscurity of prejudice, and let loose a fountain and a flood of living light, to kindle the gnarled prose of stolid scholarship into the burgeoning blossom of lyrical fla

o display desirable things is to excite the disorder of covetousness. 2. therefore, the sage governeth men by keeping their minds and their bodies at rest, contenting the one by emptiness, the other by fullness. he satisfieth their desires, thus fulfilling their wills, and making them frictionless; and he maketh them strong in body, to a similar end. 3. he delivereth them from the restlessness of knowledge and the cravings of discontent. as to those who have knowledge already, he teacheth them the way of non-action. this being assured, there is no disorder in the world((a lecture on the labour problem) 4 chapter iv the spring without source. 1. the tao resembleth the emptiness of space; to employ it, we must avoid creating ganglia((see liber ccxx..i.22 'let there be no difference made amon

ALEISTER CROWLEY THE BANNED LECTURE

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 make about the existing knowledge of the audience? he ado ted the sensible course of asking the advice of an old hand at the game; and was told "you must do one of two things. you may assume that they know everything, or that they know nothing" thomas henry thought it over, and decided that he would assume that they know nothing. i think that merely shows how badly brought up he must have been; and explains how it was th

ng, if scarcely as informative. it is rather an hard saying however worthy of all acceptation in a university like oxford, where, i understand, the besetting sin of the inmates is lecturing and being lectured, but discussions are always apt to turn out to be amusing, especially if conducted with blackthorns or shotguns, where as lecturing is merely an attempt, fordoomed to failure, to communicate knowledge which usually the lecturer does not possess. i am sure that we all recognise that an attempt of this kind is impossible in nature. no! i am not proposing to inflict upon you my celebrated discourse on scepticism of the instrument of midn. i am not even going to refer to the first and last lecture which i suffered at a dud university somewhere near newmarket, in which the specimen of old

ult subject to theorise upon because there were no reliable data. never would i tell so sad a story on a monday evening, with the idea of tuesday already looming darkly in every melancholic mind. i should like to be just friendly and sensible, though it is perhaps too much to expect me to be cheerful. the fact is that i am in a very depressed state. my attention was attracted by that little work "knowledge" of which we hear so much and see so little. i don t pr&127;pose to inflict upon you the m.c.h, and demonstrate that the life and opinions of filles de rais were inevitably determioned by the price of onions in hyderabad. but i do think that in approaching a historic question, we should be very careful to define what we mean in our particular universe of discourse by the work "knowledge"

the battle of waterloo? pause (someone i bet tells me "1815) thank you very much. to be frank with you, i know it myself. i did not require information on that particular point. what i asked was, wheter anyone know the date. i felt that, if so, it would have created a sympathetic atmosphere. but since we are talking about waterloo, we may ask ourselves what, roughly speaking, is the extent of our knowledge? i have heard plenty of theories about why napoleon lost the battle. i have been told that he was already suffering from the disease which killed him. i have been told that he was outgeneralled by wellington. i have been told that his army of conscripts was underfed and not properly drilled. i have also been told that the battle was won by the belgians. now, all these things are merely m

l ecclesiastics. i suppose it is ll in the family. while these profound thoughts were producing a hypochondriac obnubilation of my mental faculties, it suddently occured to me that after all, i had heard this story before. and i saw the connection. in the pitch-dark ages, when christianity held unchallenged sway over those portions of this globe which it had sufficiently corrupted, the pursuit of knowledge knowledge of any kind was justly estimated by the people in power as the one and only dangerous pursuit. even so, as late as 300 years ago, it was not considered very gentlemanly to be able to read and write. i am not sure that it is. in any case, it is a great error in education to teach these things. grammar, we must never forget, appears in the word "gramarye" beloved of sir walter sc

ALEISTER CROWLEY THE HEART OF THE MASTER

ony of the universe, that love unites the will to create with the understanding of that creation: understand thou thine own will! love and let love! rejoice in every shape of love, and get thy rapture and thy nourishment thereof! iv. pour water on thyself: thus shalt thou be a fountain to the universe. find thou thyself in every star! achieve thou every possibility! v. offer thyself virgin to the knowledge and conversation of thine holy guardian angel! all else is a snare. be thou athlete with the eight limbs of yoga; for without these thou are not disciplined for any fight. vi. the oracle of the gods is the child-voice of love in thine own soul! hear thou it! heed not the siren-voice of sense, or the phantom-voice of reason: rest in simplicity, and listen to the silence! the heart of the

f the common weal so as to assure his own well-being no less than that of the whole. and this effect is to be won by perfect organization under the eye of an intelligence adequate to comprehend the general and the particular need together. the way of perfection is thus twofold: first, the true will must be consciously grasped by the mind, and this work is akin to that called the attainment of the knowledge and conversation of the holy guardian angel. second, as it is written "thou hast no right but to do thy will" each particle of energy which the instrument is able to develop must be directed to the doing of that will, and this is one fierce lion the heart of the master get any book for free on: www.abika.com 20 in the way, that until the second task be already far advanced, the confusion

ALEISTER CROWLEY THE LOST CONTINENT

, and that by a method so simple that men will laugh outright when it is rediscovered; but they needed air to support them; they could not confront the cold and emptiness of space. was it in some subtler body that they conveyed the palladium? or, content to die, could they project some vehicle across so great a distance? the answer to such questions probably lies in the recovery by mankind of the knowledge of zro and its properties. beneath the labour mills* run troughs* in which the sweat of the workers collects and drains off into an open basin without the mill. in this basin churns with immense rapidity--through multiple bevel gearing--a sort of paddle with knife edges. the sweat is thus churned into froth, and gradually disappears, and is as continually replaced. the workers toil in sh

ed up into zro itself, a transmutation which in their view would be well worth all the "resurrections of the body" and "immortalities of the soul" of the theoretical, dogmatic, hearsay religions. so much then concerning zro, and the matters immediately connected with it .pa iv. of the so called magic of the atlanteans. magic in atlas was a 'science of sciences. it was the final integration of all knowledge. in method its theory was differentiation, and in theory its method was integration. for example, the fifth of the great philosophers indicated "everything is zro" to the keeper of the speech at the annual sacrifice. this in spite of the fact that in that very year two new forms of zro had been discovered by that same philosopher. it was the third of the galaxy who announced "the ultimat

the infinitely more valuable eighth and ninth stages of zro. tradition has preserved a hint of their efforts in alchemy with its problems of the fixation of the universal mercury, the secret of perpetual motion, and 'potable gold--the universal medicine. it has been theoretically determined towards the end of the tenth state, that zro should be a solid, but whether this was confirmed is beyond my knowledge. to return to the main magical theory, the quintessence, said they, or universal substance (which some strove to identify with hyle, others with the luminiferous aether) is the two-in-one, liquid and solid, the former part being also twofold, fluid and gaseous, and the latter earthy and fiery. the combination of these four phases of zro accounted for the universe. this quintessence is zr

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

awn from the numerical system of cipher which is interspersed with the more straightforward matter of this book. in that appendix will be found an account of the character of this cipher, called "qabalah, and the mysteries thus indicated; because of the impracticability of communicating them in verbal form, and of the necessity of proving to the student that the author of the book is possessed of knowledge beyond any yet acquired by man. the first chapter al i,1 "had! the manifestation of nuit" the old comment 1. compare ii.1, the complement of this verse. in nu is had concealed; by had is nu manifested. nu being 56 and had 9, their conjunction results in 65, adonai, the holy guardian angel. also hoor, who combines the force of the sun with that of mars. adonai is primarily solar, but 65 i

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 operation of the magical formulae of the world during the aeon which it initiates. in this very early verse is already given a master key to mathematics and metaphysics. on applying this to current problems of thought, it will be discovered that the long-fast doors fly open at a touch. let use briefly examine the implications of this statement. it should not occasion su

een destructible combinations. thus quinine is 'good' for a malarial patient, but 'evil' for the germ of the disease. heat is 'bad' for ice-cream and 'good' for coffee. the indivisible essence of things, their 'souls, are indifferent to all conditions soever, for none can in any way affect them. al i,6 "be thou hadit, my secret centre, my heart& my tongue" the old comment 6. the recipient of this knowledge is to identify himself with hadit, and thus fully express the thoughts of her heart in her very language. the new comment nuit formulates me as hadit, especially in the three centres of consciousness of her being. in this way, for this purpose, i became the complement of her. these centres are those of love, life and language. duality is the condition of all three. it will appear later h

active form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so also our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature and his purpose, fulfilling them. why is aiwass thus spelt, when aiwaz is the natural transliteration of oivz weh note: this word is not certain? perhaps because he was not content with identifying himself with thelema, agape, etc. by the number 93, but wished to express his nature by six letters (six being the nu

dea is to take delight in enabling the masculine idea to express itself by its means. there should be no difficulty for the student of modern mathematical philosophy in conceiving matter and space as identical. he may find it less easy to assent to a personification capable of speech. but i shall not resent the interpretation of her speech as being the rhetorical device of aiwaz. devotion to her, knowledge of her, may perfectly well be understood as the process of extending the human consciousness to apprehend the supra-rational idea thus presented. it was obviously necessary, from a practical point of view, to phrase this book in terms of common parlance, concealing the more recondite arcana in in the numerical and literal cipher. when, then, i say "space is omnipresent, it is almost the

ALEISTER CROWLEY THE OTO GNOSTIC MASS

naked brilliance of the voluptuous night-sky. to me! to me! the priest mounts the second step. the priest: o secret of secrets that art hidden in the being of all that lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life; yet therefore is the knowledge of me the knowledge of death. i am alone; there is no god where i am. the deacon and all rise to their feet, with the hailing sign. the deacon: but ye, o my people rise up and awake. let the rituals be rightly performed with joy and beauty. there are rituals of the elements and feasts of the times. a feast for the first night of the prophet and his bride. a feast for the three days of th

th, and to all mariners upon the sea. the people: so mote it be. the lady the deacon: giver and receiver of joy, gate of life and love, be thou ever ready, thou and thine handmaiden, in thine office of gladness. the people: so mote it be. the saints the deacon: lord of life and joy, that art the might of man, that art the essence of every true god that is upon the surface of the earth, continuing knowledge from generation unto generation, thou adored of us upon heaths and in woods, on mountains and in caves, openly in the marketplaces and secretly in the chambers of our houses, in temples of gold and ivory and marble as in these other temples of our bodies, we worthily commemorate them worthy that did of old adore thee and manifest they glory unto men (at each name the deacon signs with th

ALEISTER CROWLEY THE QABALAH

ese some are male and some are female. now, for some reason or other best known to themselves, the translators of the bible have crowded out of existence and smothered up every reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26: and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female also? the world elohim is a plural formed from the feminine singular hla, eloh, by adding \y to the word. but in as much as \y is usually the termination of the masculine plural, and is here add

letter h, the inferior he to malkuth, the tenth sephira, the bride of microprosopus. advanced students should then go to the fountain head, knorr von rosenroth s kabbala denudata, and study for themselves.26 it should not prove easy; frater p, after years of study, confessed: i cannot get much out of von rosenroth; and we may add that only the best minds are likely to obtain more than an academic knowledge of a system which we suspect von rosenroth himself never understood in any deeper sense. as a book of reference to the hierarchical correspondences of the qabalah, of course 777 stands alone and unrivalled. the graphic qabalah has already been fully illustrated in this treatise. see illustrations 2, 12, 16, 17, 18, 19, 21, 22, 24, 27, 28, 29, 33, 34, 35, 38, 39, 40, 41, 43, 45, 46, 47, 4

and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers form the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a force in four dimensions, and thus it is the object of the magnum opus. the three paths

h averted face (2) with prostration (3) with identification. 418. pertains principally to part ii, q.v. 419. tyf, the letter teth. 434. tld, the letter daleth. 440. ylt, the great dragon.54 441. tma, truth. note 441= 21 21. 21 is hyha, the god of kether, whose will is truth. 450. t, the great dragon. 463. dqch hfm, moses wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. tud, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.55 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the spec

arut the law, aurt the gate, rota the lady of the path of daleth, ator the wheel. also [la, tld, wn, dwy, adonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself( i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a\a\ is crowned by this knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 741. ctma, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four elements; that there is nothing beyond these, beyond tetragrammaton. this dogma is most admirably portrayed by lord dunsana

ALEISTER CROWLEY THE SWORD OF SONG

something very like a note of interrogation: you want to know what it is, the sword of song called by christians the book of the beast 1904 to my old friend and comrade in the art bhikku ananda metteya and to those fools who by their short-sighted stupidity in attempting to boycott this book have witlessly aided the cause of truth i dedicate these my best words [this book is so full of recondite knowledge of various kinds that it seems quite ineffective to annotate every obscure passage. where references and explanations can be concisely given this has been done] the sword of song 2 i suppose! continued the knight, in a superior, but rather offended voice. if you would, please, sir! well, that, pronounced the knight, with the air of having thoroughly studied the question and reached a con

ceive what is truth, he will find it equally well symbolised in most external faiths. it is curious that browning never turns his wonderful faculty of analysis upon the fundamental problems of religion, as it were an axe laid to the root of the tree of life. it seems quite clear that he knew what would result if he did so. we cannot help fancying that he was unwilling to do this. the proof of his knowledge i find in the following lines: i have read much, thought much, experienced much, yet would rather die than avow my fear the naples liquefaction may be false. i hear you recommend, i might at least eliminate, decrassify my faith since i adopt it: keeping what i must and leaving what i can; such points as this. still, when you bid me purify the same, to such a process i discern no end. fir

and after death, we know how to esteme the nazarene. where s the wet towel? let us first destroy the argument of fools, 310 from paul right downward to the schools, that the ascension s self rehearsed christ s godhead by its miracle. grand! but the power is mine as well! in india levitation counts 315 no tithe of the immense amounts of powers demanded by the wise from chela ere the chela rise to knowledge. fairy-tales? well, first, sit down a week and hold your breath 320 as masters teach49 until you burst, or nearly in a week, one saith, a month, perchance a year for you, hard practice, and yourself may fly yes! i have done it! you may too! 325 thus, in ascension, you and i stand as christ s peers and therefore fit to judge him stay, friend, wait a bit (you cry) your indian yogis fall ba

my fevered word for better than my health averred? the brainish fancies of a man hovering on delerium s brink: shall these be classed his utmost span? 666 all that he can or ought to think? no! the strong man and self-reliant is the true spiritual giant. i blame no weaklings, but decline 670 to take their maunderings for mine. you see i do not base my thesis on your book s being torn to pieces by knowledge: nor invoke the shade of my own boyhood s agony. 675 soul, shudder not! advance the blade of fearless fact and probe the scar! you know my first-class memory? well, in my life two years there are twelve years back not so very far! 680 two years whereof no memory stays. one ageless anguish filled my days so that no item, like a star sole in the supreme night, above stands up for hope, or

to chop up cosmic crises! 70* the correct form of address from a pupil to his teacher. see sabhapaty swami s pamphlet on yoga. pentecost 27 the philosophical impasse. practical advice. advice to poet s fat friend. he taught me a, he taught me b, he stopped my baccy17 and my tea. he taught me y, he taught me z, he made strange noises in my head. he taught me that, he taught me this, 75 he spoke of knowledge, life, and bliss. he taught me this, he taught me that, he grew me mangoes in his hat18 i brought him corn: he made good grist of it: and here, my christian friend, s the gist of it! 80 first, here s philosophy s despair the cynic scorn of self. i think at times the search is worth no worry, and hasten earthward in a hurry, close spirit s eyes, or bid them blink, 85 go back to swinburne

ALEISTER CROWLEY EQ I 1

l 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 not available in this electronic edition. editorial with the publication of this review begins a completely new adventure in the history of mankind. whatever knowledge may previously have been imputed to men, it has always been fenced in with conditions and restrictions. the time has come to speak plainly, and so far as may be in the language of the multitude. thus, the brothers of the a. a. announce themselves without miracle or mystery. it is easy for every charlatan to perform wonders, to bewilder and even to deceive not only fools but all persons

who will understand wrongly or not at all the motto "the method of science- the aim of religion" in which (if rightly interpreted) all is expressed; the third a series of scientific experiments, designed to instruct beginners in the groundwork of scientific illuminism, 2 and to prevent them from falling into the self-deception which pride always prepares for the unwary. from time to time further knowledge will be published, as fast as the diligence of the persons employed to write it down will permit. it is the intention of the brothers of the a. a. to establish a laboratory in which students may be able to carry out such experiments as require too much time and toil to suit with their ordinary life; and their further plans will be explained fully as opportunity permits. any person desiro

of a. a [the revisers wish to acknowledge gratefully the translation of madame de steiger, which they have freely quoted] it is necessary, my dear brothers, to give you a clear idea of the interior order; of that illuminated community which is scattered throughout the world, but which is governed by one truth and united in one spirit. this community possesses a school, in which all who thirst for knowledge are instructed by the spirit of wisdom itself; and all the mysteries of nature are preserved in this school for the children of light. perfect knowledge of nature and of humanity is taught in this school. it is from her that all truths penetrate into the world; she is the school of all who search for wisdom, and it is in this community alone that truth and the explantation of all mystery

ruths of the sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction, climate, and receptiveness. so that the external types of every religion, worship, ceremonies and sacred books in general have more or less clearly, as their object of instruction, the interior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. 9 finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observances wit

time to time decided upon political strategic action. thus, when the earth was night utterly corrupt by reason of the great sorcery, the brethren sent mohammed to bring freedom to mankind by the sword. this being but partially a success, they raised up one luther to teach freedom of thought. yet this freedom soon turned into a heavier bondage than before. then the brethren delivered unto man the knowledge of nature, and the keys thereof; yet this also was prevented by the great sorcery. now then finally in nameless ways, as one of our brethren hath it now in mind to declare, have they raised up one to deliver unto men the keys of spiritual knowledge, and by his work shall he be judged. this interior community of light is the reunion of all those capable of receiving light, and it is known

ALEISTER CROWLEY EQ I 5

again into the vision, that thereby shall be perfected in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida, yea unto the most high god iaida. 18. mark well that this operation should be performed if it be possible in a place set apart and consecrated to the works of the magick of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough to cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practised at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo or of

of our religion is again and again insisted upon in the holy books. though one man should know by heart a thousand stanzas of the law, and not practise it, he has not understood the dhamma. that man who knows and "practises" one stanza of the law, he has understood the dhamma, he is the true follower of the buddha. it is the practice of the dhamma that constitutes the true buddhist, not the mere knowledge of its tenets; it is the carrying out of the five precepts, and not their repetition in the pali tongue; ti is the bringing home into our daily lives of the great laws of love and righteousness that marks a man as "samma-ditthi" and not the mere appreciation of the truth of that dhamma as a beautiful and poetic statement of laws which are too hard to follow. this dhamma has to be lived

is best; because this position has many good sankh ras associated with in the minds of buddhist people. now comes the all-impoortant question of what we are to meditate upon. the subjects of meditation are classified in the books under forty heads; and in the old days a man wishing to practise "kammatthana" would go to some great man who had practised long, and had so attained to great spiritual knowledge, and by virtue of his spiritual knowledge that arahat could tell which of the forty categories would best suit the aspirant. now-a-days this is hardly possible, as so few practise this kammatthana; and so it is next to impossible to find anyone with this spiritual insight. so the best thing to do will be to practise those forms of meditation which will most certainly increase the highest

illusion that we deem so real; if we could do this, then indeed we might realise the utter misery and futility of all this earthly life, might understand and grasp those three characteristics of all existent things; then indeed would our desire to escape from this perpetual round of sorrow be augmented, augmented so that we would work with all our power unto liberation. 49 to the gaining of this knowledge of past births there is a way, a practice of meditation by which that knowledge may be obtained. this at first may seem startling; but there is nothing really unnatural or miraculous about it: it is simply a method of most perfectly cultivating the memory. now, memory is primarily a function of the material brain: we remember things because they are stored up like little mind-pictures, i

back, back into interminable vistas of past time, 55 and then at last you will know, and will understand. you will understand how this happy life for which we crave is never to be gained; you will realise, as no books or monks could teach you, the sorrow and impermanence and soullessness of all lives; and you will then be very much stirred up to make a mighty effort, now that human birth and this knowledge is yours- a supreme effort to wake up out of all this ill dream of life as a man wakes himself out of a fearful nightmare. and this intense aspiration will, say the holy books, go very far towards effecting your liberation. there is another form of meditation which is very helpful, the more so as it is not necessarily confined to any one particular time of the day, but can be done always

ALEISTER CROWLEY EQ I 5

i cannot describe; it is like nothing that one can describe, but the suggestion is like lignum aloes. and now all these things are there at once in the same place and time. now a veil of olive and silver is drawn over the stone, only i hear the voice of the angel receding, very sweet and faint and sorrowful, saying: far off and lonely in the secret stone is the unknown, and interpenetrated is the knowledge with the will and the understanding. i am alone. i am lost, because i am all and in all; and my veil is woven of the green earth and the web of stars. i love; and i am denied, for i have denied myself. give me those hands, put them against my heart. is it not cold? sink, sink, the abyss of time remains. it is not possible that one should come to zaa. give me thy face. let me kiss it with

lten gold, when all is said. is not he one, one and alone, in whom the brightness of your countenance is as 1,728 petals of fire. also he spake the curse, folding his wings across and crying: is not the son the enemy of his father? and hath not the daughter stolen the warmth of the bed of her mother? therefore is the great curse irrevocable. therefore there is neither wisdom nor understanding nor knowledge in this house, that hangeth upon the edge of hell. thou art not 4 but 2, o thou blasphemy spoken against 1! therefore whoso worshippeth thee is accursed. he shall be brayed in a mortar and the powder thereof cast to the winds, that the birds of the air may eat thereof and die; and he shall be dissolved in strong acid and the elixir poured into the sea, that the fishes of the sea may brea

thou slain, and there wast thou left to rot. the charred stake was thrust through thy bowels, and thy parts were cut off and thrust into thy mouth for derision. all my unity is dissolved; i live in the tips of my feathers. that which i think to be myself is but infinite number. glory unto the rose and the cross, for the cross is extended unto the uttermost end beyond space and time and being and knowledge and delight! glory unto the rose that is the minute point of its center! even as we say; glory unto the rose that is nuit the circumference of all, and glory unto the cross that is the heart of the rose! 31 therefore do i cry aloud, and my scream is the treble as the bellowing of the bull is the bass. peace in the highest and peace in the lowest and peace in the midst thereof! peace in t

the earth, even as thou sawest the angels from the greatest unto the least. and of all this shalt thou take back with thee but a little part, for the sense shall be darkened, and the shrine re-veiled. yet know this for thy reproof, and for the stirring up of discontent in them whose swords are of lath, that in every word of this vision is concealed the key of many mysteries, even of being, and of knowledge, and of bliss; of will, of courage, of wisdom, and of silence, and of that which, being all these, is greater than all these. begone! for the night of life is fallen upon thee. and the veil of light hideth that which is. with that, i suddenly see the world as it is, and i am very sorrowful. bou-saada "november" 28, 1909. 4-6 p.m. 36("note- you do not come back in any way dazed; it is lik

he voice of fire" and the voice of fire is the second chapter of the book of the law, that is revealed unto him that is a score and half a score and three that are scores, and six, by aiwass, that is his guardian, the mighty angel that extendeth from the first unto the last, and maketh known the mysteries that are beyond. and the method and the form of invocation whereby a man shall attain to the knowledge and conversation of his holy guardian angel shall be given unto thee in the proper place, and seeing that the word is deadlier than lightning, do thou meditate straitly thereupon, solitary, in a place where is no living thing visible, but only the light of the sun. and 58 thy head shall be bare.8 thus mayest thou become fitted to receive this, the holiest of the mysteries. and it is the

ALEISTER CROWLEY EQUINOX EQ I 1 2

ought demons from the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that the gold and the lead were but shadows of thought. it became probable that the elements were but isomers of one element; matter was seen to be but a modification of mind, or (at least) that the two things matter and mind must be joined before either could be perceived. all knowledge comes through the senses, on the one hand; on the other, it is only through the senses that knowledge comes. we then continue our conquest of matter; and we are getting pretty expert. it took much longer to perfect the telescope than the motor-car. and though, of course, there are limitations, we know enough to be able to predict them. we know in what progression the power to speed coeff

the b.-i-m. in october (19- and obtained the grade of 7 4 received the great initiation in october 19- and, continuing, received in october 19- so then in the last days of september 19- do i begin to collect and direct my thoughts; gently, subtly, persistently turning them one and all to the question of retreat and communion with that which i have agreed to call the holy guardian angel, whose knowledge and conversation i have willed, and in greater or less measure enjoyed, since ten years. terrible have been the ordeals of the path; i have lost all that i possessed, and all that i love, even as at the beginning i offered all for nothing, unwitting as i was of the meaning of those words. i have suffered many and grievous things at the hands of the elements, and of the planets; hunger, t

follows: i. i, o.m.&c. a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: ii. that i will lead a pure life, as a devoted servant of the order: iii. that i will understand all things: iv. that i will love all things: v. that i will perform all things and endure all things: vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: 10 viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. th

ir respective knees; my thumbs joined each to the fourth finger of the proper hand. all my muscles were tightly held; my breath came steady, slow and even through both nostrils; my eyes were turned back, in, up to the third eye; my tongue was rolled back in my mouth; and my thoughts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. oct. i."the first day" at eight o'clock i rose from sleep and putting on my robe, began a little to meditate. for several reasons the journey and business of the day before, etc. etc. i did not feel fresh. but forcing myself a little i rose 11 and went

h my soul" was present with me. this aspect is difficult to describe; one is indifferent to everything and yet interested in it. the meaning of things is lost, pending the inception of their spiritual meaning; just as, on putting one's eye to the microscope, the drop of water on the slide is gone, and a world of life discovered, though the real import of that world is not apprehended, until one's knowledge becomes far greater than a single glance can make it. 21 10.55. having written the above, i shall rest for a few moments to try and get rid of my headache. a good simile (by the way) for the yogi is to say that he watches his thought like a cat watching a mouse. the paw ready to strike the instant mr. mouse stir. i have chewed a gaufrette and drunk a little water, in case the headache is

ALEISTER CROWLEY EQUINOX EQ I 2 2

tongues. but there is an old parable which relates how the hound that had tempted man the whole length of his perilous journey, devoured him on the summit of that mystic mountain; and how that ancient dog was indeed god himself. 230 the acolyte before we enter upon the events of the great journey of frater p, during which for six years he voyaged over the face of the globe in quest of the mystic knowledge of all nations, it will be necessary here to recount, briefly though it may be, the circumstances which let up to his entering into communication with the order of a. a. born of an ancient family, but a few days after the fifty-sixth equinox before the equinox of the gods, he was reared and educated in the faith of christ as taught by one of the strictest sects of the many factions of th

mystery, and cried "fiat lux" youth strides on with hasty step, and by summer of this year- 1898- we find p. deep in consultation with the mystics, and drinking from the white chalice of mystery with st. john, boehme, tauler, eckart, molinos, levi, and blake "rintrah roars and shakes his fires in the burden'd air, hungry clouds swag on the deep" insatiable, he still pressed on, hungering for the knowledge of things outside; and in his struggle for the million he misses the unit, and heaps up chaos in the outer darkness of illusion. from the cloudless skies of mysticism he rushes down into the infernal darkness on winged thoughts "the fiery limbs, the flaming hair, shot like the sinking sun into the western sea" and we find him now in the goetic kingdoms of sorcery, witchcraft, and inferna

, and heaps up chaos in the outer darkness of illusion. from the cloudless skies of mysticism he rushes down into the infernal darkness on winged thoughts "the fiery limbs, the flaming hair, shot like the sinking sun into the western sea" and we find him now in the goetic kingdoms of sorcery, witchcraft, and infernal necromancy. the bats flit by us as we listen to his frenzied cries for light and knowledge "the spiritual guide" and "the cherubic wanderer" are set aside for "the arbatel" and "the seven mysterious orisons" a hurried turning of many pages, the burning of many candles, and then- the key of solomon for a time is put away, with the grimoires and the rituals, the talismans, and the virgin parchments; the ancient books of the qabalah lie open before him; a flash of brilliant fire

depts is never to interfere with the judgment of 1 "see "the real history of the rosicrucians" by a. e. waite. 2 viz, christian rosencreutz. 3 "vide" diagram of the paths and grades. any other person whomsoever- how much more, then, one of themselves, and that one most highly revered- they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts "shortly after this, one called s.r.m.d. announced that he had formulated such a link, and that himself with two others was to govern the order. new and revised rituals were issued, and fresh knowledge poured out in streams "we must pass over the unhappy juggleries which characterised the next period. it has througho

must pass over the unhappy juggleries which characterised the next period. it has throughout proved impossible to elucidate the complex facts "we content ourselves, then, with observing that the death of one of his two colleagues, and the weakness of the other, secured to s.r.m.d. the sole authority. the rituals were elaborated, though scholarly enough, into verbose and pretentious nonsense: the knowledge proved worthless, even where it was correct: for it is in vain that pearls, be they never so clear and precious, are given to the swine "the ordeals were turned into contempt, it being impossible 241 for any one to fail therein. unsuitable candidates were admitted for no better reason than that of their worldly possessions "in short, the order failed to initiate "scandal arose, and with

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might fly, but are very unlikely birds, and that the said horse is (after all) not a dragon. very, very kind of you. thank you so much. and now will you kindly go away? the supersensual life. by jacob boehme. translated by william law. h.r.allenson, i"s. net. this admirable little treatise, now so beautifully and conveniently printed, deserves a place on every bookshelf. it contains the essential knowledge of our own community in the christian- but not too christian- dialect. i have bought a dozen copies to give to my friends. meister eckhart's sermons. translated by claude field, m.a. same price and publisher. too pedantic and theological to please me, though i daresay he means well. the worship of satan in modern france. by arthur lillie. swan sonnenschein and co, 6"s. arthur lillie is a

ntogeny and phylogeny, for the psycho- physiologist it is sufficient to rest in that monistic autokineticism which is only distinguishable from blank atheism by its hellenistic-teutonic terminology. j. mcc. is a world-religion possible? by david balsillie, m.a. francis griffiths, 4"s. net. mr. balsillie does not seem to realise the immensity of his subject. i remember once at school, in a general knowledge paper, being asked to give "a short account of the equator" frankly, i funked the task, but another spirit, more bold, stated that it was nicknamed "the line" and sailors play jokes in crossing it! that is just mr. balsillie's attitude. for my own part i would even dare to speak disrespectfully of the equator rather than dismiss the vast subject of a world-religion in 180 pages, a large

a few misprints, but subsequently discovered each one of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs there were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says- several alphabets we should prefer to say- is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "im

tensity. and the scene of the actual throwing, and then the description of schnaubelt's flight to new york in a state of mental and physical collapse, are marvels of tense narration. altogether, the book is a thoroughly fine piece of work, worthy of the creator of conklin. we hope it is the precursor of many other books from mr. harris "the nation "mr. harris has a born writer's eloquence, he has knowledge of his subject, and he often expresses himself with a distinction of phrasing and a precision of thought which give real value to his work "daily telegraph "a good book. this story reads like a page of real life written down by a man who actually did take part in the scenes described so vividly. we follow their fortunes breathlessly. descriptions as vivid as any mr. upton sinclair ever p

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agerly seeking a solution of unpleasant facts. 2. we are men of science, ever eagerly acquiring pertinent facts. 3. we are sceptics, ever eagerly examining those facts. 4. we are philosophers, ever eagerly classifying and co-ordinating those well-criticised facts. 5. we are epicureans, ever eagerly enjoying the unification of those facts. 5 6. we are philanthropists, ever eagerly transmitting our knowledge of those facts to others. 7. further, we are syncretists, taking truth from all systems, ancient and modern; and eclectics, ruthlessly discarding the inessential factors in any one system, however perfect. iv 1. faith, life, philosophy have failed. 2. science is already established. 3. mysticism, being based on pure experience, is always a vital force; but owing to the lack of trained ob

head and his feet white like wool, and his eyes a flaming fire! this, then, in one language or another, is our philosophical position. but for those who are not content with this, let it be said that there is something more behind and beyond. among us are those who have experienced things of a nature so exalted that no words ever penned could even adumbrate them faintly. the communication of such knowledge, so far as it is at all possible, must be a personal thing; and we offer it with both hands. it is simple to write to the chancellor of the a. a. at the care of the publishers, 23 paternoster row, e.c; a neophyte of the order will be detailed to meet the inquirer. he will read to him the history of the order and explain the task of the probationer. for we give to each inquirer a year's s

he use of the magic ceremonies; and finally the methods which follow in chapter v "viator in regnis arboris" and in chapter vi "sagitta trans lunam (in another book will it be treated of the expansion and contraction of consciousness; progress by slaying the chakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty swami &c &c) ii. 1. the student must first obtain a thorough knowledge of "book 777, especially of columns i, ii, iii, v, vi, vii, ix, xi, xii, xiv, xv, xvi, xvii, 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

, 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 octagon and octagram. the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir

k the drug for months "with no other symptom than increased appetite" and in his general attitude to hashish-intoxication 33 (spoken of often in the "nights) shows that he regards it as no more than a vice, and seems not to suspect that, vice or no, it had strange fruits; if not of the tree of life, at least of that other tree, double and sinister and deadly. nay! for i am of the serpent's party; knowledge is good, be the price what it may. such little fruit, then, as i may have culled from her autumnal breast (mere unripe berries, i confess) i hasten to offer to my friends. and lest the austerity of such a goddess be profaned by the least vestige of adornment i make haste to divest myself of whatever gold or jewellery of speech i may possess, to advance, my left breast bare, without timid

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h, so do i render him in his place blind, deaf and dumb. that he may in no wise move his place or call for aid upon his gods; or hear another voice save mine or my companions, or see another path before him than the one unto this place [sigil is placed outside the circle by the assistant magus of art] and the reason of this my working is, that i seek to obtain from that spirit taphthartharath the knowledge of the realm of kokab, and to this end i implore the divine assistance in the names of elohim tzebaoth, thoth, metatron, raphael, michael, beni elohim, tiriel [chief resumes her seat. the three others pass to the west and point their swords 178 in menace at the veiled and corded sigil. the assistant magus then lifts the sigil on to the edge of the circle, and says] who gives permission t

and retreats, in the sphere of kokab, and that thou do presently appear before us in pleasing form, not seeking to terrify us by vain apparitions, for we are armed with words of double power, and therefore without fear! and i moreover demand, binding and conjuring thee by the mighty name of elohim tzebaoth, that thou teach us how we may acquire the power to know all things that appertain unto the knowledge of thoth who ruleth the occult wisdom and power. and i am about to invocate thee in the magical hour of tafrac, on this day, for that in this day and hour the great angel of kokab, raphael, reigneth_ beneath whose dominion art thou_ and i swear to thee, here in the hall of the twofold manifestation of truth, that, as liveth and ruleth for evermore the lord of the universe; that even as i

hour of tafrac, on this day, for that in this day and hour the great angel of kokab, raphael, reigneth_ beneath whose dominion art thou_ and i swear to thee, here in the hall of the twofold manifestation of truth, that, as liveth and ruleth for evermore the lord of the universe; that even as i and my companions are of the order of the rose of ruby and the cross of gold; that even as in us is the knowledge of the rites of power ineffable: thou shalt this day become manifest unto visible appearance before us, in the magical triangle without this circle of art [it should now have arrived at the magical hour tafrac, commencing at 8h. 32' p.m. if not, then the adepti seat themselves, and await that time. when it is fulfilled, the assistant magus places the sigil on the altar in the right quart

the throne of the east, assistant magus re-veils the sigil and carries it round once more. they halt, bare, purify and consecrate sigil as before: they approach the gate of the east. sigil unveiled: s.s.d.d. smiting sigil once with lotus wand] thou canst not pass from concealment unto manifestation save by virtue of the name of i.h.v.h. after the formless and the void and the darkness cometh the knowledge of the light. i am that light which riseth in the darkness: i am the exorcist in the midst of the exorcism: appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on unto the cubical altar of the universe [sigil re-veiled, and conducted to altar, placed on west of triangle; s.s.d.d. passes to altar holding

hy 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 from thy place as thou fleest before the presence of the spirit of light and the crown! and by the name zbath, which symbolises thy passage from mercury in gemini unto us in malkuth: come forth, come forth, come forth! taphthartharath! in the name of iahdonhi: i invoke thee: appear! appear! taphthartharath! in the name

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to us the end of all doubt and of all strife, for it would be the realisation of our own inherent and inalienable divine nature, the realisation of the infinite self, the attainment of which is the end and goal of our evolution" drop the conditional tense, mr. kingsland. say no longer "if i could" 285 but "i will" and then write for the nations yet another book, not one based on "belief" but on "knowledge" a book of realisation, a book of truth "then will the health of the daughter of my people recover; and "in thy market will be sold the wheat of minnith, and pannag, and honey, and oil, and balm" f. eusapia palladino and her phenomena. by hereward carrington, t. werner laurie. we remember mr. hereward carrington as the author of "fasting, vitality, and nutrition" in six hundred odd close

sed that they heard no noise whatever during the night. now, harry carpenter, the other man, had been found murdered in the first-floor bathroom. and it has been ascertained that he could not possibly leave his room without being heard by the others, who slept one on each side of him, as neither of them "did" sleep on that particular night, for some reason or another. but of course this is public knowledge, the police and the papers have received scores of anonymous letters denouncing jane fleming, the butler, and dale as the authors of the crime. they have not been arrested. why? i am certain that they are entirely innocent; yet the police cannot be aware of the reasons which lead me to this certainty, and in the absence of these proofs they ought to be suspected. mrs. ridley's bed stood

ed on affinities. there were such affinities between mrs. ridley and her husband. 293 "of course, you know something about wireless telegraphy. a wireless message can be intercepted by some one for whom it is not meant, even if that some one had no inclination towards that kind of french game. he unwillingly receives the message which is for another, and it may so happen that he obtains a similar knowledge of the answer. such is the case also in the spiritual world: such was the case of mrs. ridley. her love- thoughts went to her husband; her husband's love-thoughts went to her, but "have you ever taken into your field of consideration how many 'buts' there come into the field of our actions? i submit to you that every painful, or sinful, or harmful, or simply unpleasant incident of our li

the state of receptivity! i am ridley, the late ridley, as they say, though i am very much alive. some stories have been told of how i died suddenly, 600 miles away from england. but i only disappeared. the wicked spirits tempted me, and i fell into their trap. time passed, and the love messages which the spirit of my wife sent all over the earth succeeded in reaching me after a period of burning knowledge. she claimed death as a right, though she knew well enough that, dead or alive, i could not help her in that way. we must die both at the same time if we are to enjoy in an after-life the joys of spiritual love, which i found on this earth but too mild for my burning and anxious curiosity. i have chosen you for the deed because you have been at times the recipient of some thought message

receive spiritual truth. for when the holy angels came to instruct me in the great truths, that there is no sin, that the soul passes from house to house, that jesus was but man, that the holy ghost was not a person, i rejected them as false. ah! have i not paid bitterly for the error? still, the incarnation was not all loss; not only did i attain the grade of major adept, but left enough secret knowledge (in an available form) to carry me on for a long while. i am getting it back now; with luck i'll be a magister templi soon, if i can only get rid of my giant personality. you may say, by the way, that this is hardly a review of a book on my old master, silly old josser! exactly; i never cared a dump for him. he was just a text for my sermon then; and so he is now. edward kelley. strange

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a few misprints, but subsequently discovered each one of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs there were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says_ several alphabets we should prefer to say_ is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "im

ngle of the universe" 4 the greek cross of the zodiac" 70 weh note: two different versions of this editorial exist in separate marketings of the 1st edition. both will be given. this first one seems to be the earlier version. editorial happy is the movement that has no history! at the beginning of our second year we have little to record but quiet steady growth, a gradual spreading of our tree of knowledge, a gradual awakening of interest in all parts of the earth, a gradual access of fellow-workers, some young and enthusiastic, others already weary of the search for truth in a world where so many offer the stone of dogma, so few the bread of experience. there! we had nothing to say, and we have said it very nicely. floreas* we must apologise for the necessity of holding over our edition o

weh note: of the two different versions of this editorial found in different copies of the 1st edition, this seems to be the later version. it is found tipped in to some copies where the original pages 1-2 have been cut away. editorial happy is the movement that has no history! at the beginning of our second year we have little to record but quiet steady growth, a gradual spreading of our tree of knowledge, a gradual awakening of interest in all parts of the earth, a gradual access of fellow-workers, some young and enthusiastic, others already weary of the search for truth in a world where so many offer the stone of dogma, so few the bread of experience. there! we had nothing to say, and we have said it very nicely. floreas* we must apologise for the necessity of holding over our edition o

of netzach. above it are the words "porta collegii ad s.s" a crescent moon depends from the circle representing tipheret, body centered on the intersection of the "prota col" and the path of samekh, horns touching the outer limit of the circle of tipheret at the terminus of the horizontal diameter of that circle. within the crescent are the words "control of thought. raja yoga harmonizing of the knowledge& powers already acquired. liber mysteriorum the light- dominvs liminis lamp -ing of the magic" the ringed circle representing tipheret has "ritual viii" arched between the rings at the bottom. inside is circumscribed an upright pentagram with the following in the averse pentagon formed by its lines "adeptvs minor. between the points, inside the circle are these words, clockwise from the

glory radiant about the upper half of the circle representing tipheret. this is composed of 26 spikes, black with a hollow flame like a tear-drop extending into each. the bulbs of the flame-drops define an arch. the bottom of the arch is defined by an arc concentric with the tipheret circle, and the edges curve up to meet the edges of the half- glory. the following words are inside this arch "the knowledge& conversation of the holy guardian angel. liber xiii vel graduum montis abiegni a syllabus of the steps upon the path""quote lxv. cap. v. vv. 52-56"1 1 "the probationer" his duties are laid down in paper a, class d. being "without" they are vague and general. he receives liber lxi. and lxv [certain probationers are admitted after six months or more to ritual xxviii] at the end of the pro

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iting the mind to a single idea; and that gnana-yoga, raja-yoga, bhakta-yoga and hatha-yoga283 were but one class of methods leading to the same result as attained to by the holy qabalah, the sacred magic, the acts of worship and the ordeals of western ceremonial magic; which again are but subsections of that one art, the art of uniting the mind to a single idea. and, that all these, the union by knowledge, the union by will, the union by love, the union by courage found their vanishing point in the supreme union through silence; that union in which understanding fails us, and beyond which we can no more progress than we can beyond the equilibrium set forth as the ultimate end by gustave le bon. there all knowledge ceases, and we like b hva, when he was questioned by v shkali, can only exp

can give, who art thou? how can i bargain with thee? what shall i give that i may possess thy secret? o question unavailing! for i know not yet thy name! who art thou? who art thou? thomas["opening the door. mr. todd["enter" todd. carr["rising. how are you? i'm afraid you find me distracted! listen: all my life i have sought- nor counted the cost- for the secret of things. science is baffled, for knowledge hath no wings! religion is baffled, for faith hath no feet! life itself- of what value is all this coil and tumult? who shall give me the secret? what is the secret [todd "whispers in his ear" why, thanks, thanks! what a fool i have been! i have always known who you were, of course, but how could i guess you had the key of things? simple as a b c- or, rather, as a! and nothing to pay aft

give him the highest praise, for he has made the best possible out of that was nearly the worst possible. he has abundantly proved his main point, the true antiquity of some masonic system. it is a parallel to frazer's tracing of the history of the slain god. but why is there no life in any of our slain god rituals! it is for us to restore them by the word and the grip. for us, who have the inner knowledge, inherited or won, it remains to restore the true rites of attis, adonis, osiris, of set, serapis, mithras, and abel. aleister crowley. 240 the herb dangerous part iv a few extracts from h. g. ludlow, the hasheesh eater which bear upon the peculiar characteristics of the drug's action the hasheesh eater for a place, new york for instance, a stranger accounts, not by saying that any one o

boundaries and likeness succeeds, at times 263 of high activity, an intuition of the fact that the sensation shall be perceived again in the future unveiling that is to throw open all the past. prophetically she notes it down upon the indestructible leaves of her diary, assured that it is to come out in the future revelation. yet we who, from the tendency of our thought, reject all claims to any knowledge of the future, can only acknowledge perceptions as of the present or the past, and accordingly refer the dual realisation to some period gone by. we perceive the correspondence of two sensations, but, by an instantaneous process, give the second one a wrong position in the succession of experiences. the soul is regarded as the historian when she is in reality the sibyl; but the misconcep

came in and shook the snow from his furs "been too bored, little girl" he said cheerily, confident "no, dear" she said "i've been fiddling a bit "give me a kiss, lily" he bent down and put his lips to hers; then, as if struck by lightning, sprawled, a corpse. she looked down lazily through half-shut eyes whit that smile of hers that was a snarl. francis bendick. 280 ehe! a drop from the sponge of knowledge. a "characters" simplex. simplicior. simplicissimus. the mob of the philistines. simplex. behold, o men: a tree deep-rooted- a hundred branches from the mighty trunk, and on each branch a hundred leaves- an axe- a child- a hand- a will! the mob. down with the old tree! simplex["unperturbed] and oh, he, ho, the will so powerful (after one million years the tree fell) see the result: toys

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e hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the saracen. 30 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage "this beast is he of whom there spoke the prophets of the golden age 'mark! all that mind is, he is not" sir palamede in bitter rage sterte up "is this the fool 'od wot, to see the like of whom i came from castellated camelot" the sage with eyes of burning flame cried "is it not a miracle? ay! for with folly travelleth shame, 31 and thereto at the end is hell believe! and

ries, to urge the good knight on. but no! sir palamedes grips the hermit by the woebegone bear of him; then away he rips, wood as a maniac, to the west, where down the sun in splendour slips, and where the quarry of the quest canters. they run like hippogriffs! like men pursued, or swine possessed, over the dizzy cretan cliffs they smash. and lo! it comes to pass he sees in no dim hieroglyphs, in knowledge easy to amass, this hermit (while he drew his breath) once dead is like a mangy ass. bruised, broken, but not bound to death, he calls some passing fishermen to bear him. presently he saith: 47 "bear me to some remotest den to heal me of my ills immense; for now hath neither might nor sense sir palamede the saracen" 48 xviii sir palamedes for a space deliberates on his rustic bed "i lack

bade him mount. from dale to dell they sank and soared. last to the light of the great sun himself they flew, piercing the borders of the night, passing the irremeable blue. far into space beyond the stars at last they came. and there he knew all the blind reasonable bars broken, and all the emotions stilled, and all the stains and all the scars left him; sop like a child he thrilled with utmost knowledge; all his soul, with perfect sense and sight fulfilled, 88 touched the extreme, the giant goal! yea! all things in that hour transcended, all power in his sublime control, all felt, all thought, all comprehended "how is it, then, the quest (he saith "is not- at last- achieved and ended? why taste i not the bounteous breath, receive the goodly gift of grace? now, kind king-eagle (by god's

tingly associated with the respective authors of "zanoni" and of the "dogma and ritual of transcendental magie" the magical squares or combination of letters, placed in a certain manner, are said to possess a peculiar species of automatic intelligent vitality, apart from any of the methods given for their use; and students are recommended to make no use of these whatever unless this higher divine knowledge is approached in a frame of mind worthy of it. transcendental magic: its doctrine and ritual. by eliphas l vi (a complete translation of "dogme et rituel de la haute magie, with a biographical preface by arthur e. waite, author of "devil worship in france" etc. etc. portrait of the author, and all the original engravings. 8vo, 406 pp, cloth, 1896. published 15s offered at 7s. 6p. the pil

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a few misprints, but subsequently discovered each one of them in a printed table of errata, which we had overlooked. when one remembers the misprints in 'agrippa' and the fact that the ordinary hebrew compositor and reader is no more fitted for this task than a boy cognisant of no more than the shapes of the hebrew letters, one wonders how many proofs there were and what the printer's bill was. a knowledge of the hebrew alphabet and the qabalistic tree of life is all that is needed to lay open to the reader the enormous mass of information contained in this book. the 'alphabet of mysticism' as the author says- several alphabets we should prefer to say- is here. much that has been jealously and foolishly kept secret in the past is here, but though our author has secured for his work the "im

lves personally known to the staff at the offices at 124, victoria street. various meetings are held, lecture given, and experiments carried out, from time to time, which cannot be advertized effectively in a paper appearing at intervals of six months, and those wishing to attend must therefore be privately notified of the dates as they are fixed* it should, moreover, be remembered, that although knowledge can be imparted through books, skill cannot be attained except by practice; and in most cases it is better that practice should be carried out under instruction* further, research work continually proceeds, and cannot be published, perhaps, for years, when it has been collated and criticised. to be "au "courant" the seeker should be on the spot* after the 21st of october 1910 the price o

secret documents in he custody of dr. wynn westcott, on whose honour and integrity we relied (4) mathers and westcott claimed to be working under one or more secret chiefs of the grade of 8= 3 (5) it was then to those chiefs that i and other members of the order were pledged (6) when the "rebellion" took place in 1900, i thought mathers a wolf, and westcott a sheep; but, recognizing truth in the knowledge issued by the order, maintained my allegiance to the secret chiefs 8= 3 (7) in 1904 i was ordered directly and definitely by a person who proved himself to be the messenger of a 4 secret chief 8= 3 to publish the knowledge and rituals of the order("a) in order to destroy the value of that knowledge, so that the new knowledge to be revealed by himself might have room to grow("b) in order

for man by isis, and the superiority of the numbers two and three over the unity. he found, to his surprise, that women could take interest in him. his shyness was apparent, but tempted them. in this eyes they met an eager hungry expression, a longing infinite for all things human, which tickled their desires. he seemed to be ever staring at an invisible goal. the goal was the tree of the 30 full knowledge. lionel felt within himself a tenacious longing, a perpetual desire. his lack of physical courage as counterbalanced by his intellectual daring; he meant to collar the angel, and to re-enter the paradise of that first victim of womanhood, adam of the bent shoulders, adam of the foolish resignation to the self-preserving decree of the frightened divinities. his errors of tactics were caus

ins, which failed to overcome the moral urtication, as had the repeated physical purgings of his early years. narcissus, in a corner, pale and smiling, urged him to renewed efforts; spirits, both incubi and succubae, thrusting themselves upon him, ate him away. but all these dreams gradually faded out. lionel had become a translucid set of bones, with two big eyes heavily crowned. the time of his knowledge had come. xv the devil i trust i said nothing that could lead the reader into the belief that the cottage was a lonely spot. men and women lived in its almost immediate neighbourhood. among others, sir anthony lawthon and his daughters. i propose that we concern ourselves solely with the eldest of these, mary lawthon. i hardly know how to describe her. she was a woman of six and twenty

ALEISTER CROWLEY EQUINOX EQ I 6 2

ed or scared. only that red incarnate hate through pylon after pylon flared. 7 as in the blood of murdered things the affrighted augur shaking skries earthquake and ruinous fate of kings, famine and desperate destinies, so in the eyes of pharaoh shone the hate and loathing that compel in death each damned minion of set, the accursed lord of hell. yea! in those globes of fire there sate some cruel knowledge closely curled like serpents in those halls of hate, palaces of the underworld. but in the hell-glow of those eyes the ashen skull of pharaoh shone white as the moonrays that surprise the invoking druse on lebanon. moreover pylon shouldered round to pylon an unearthly tune, like phantom priests that strike and sound sinister sistrons at the moon. and death's insufferable perfume beat the

for joy to the sound of the tom- tom["during the confusion" bro. capricornus emissarius "slips into the temple and hides behind the veil, where he removes his disguise and dons his dancing robe] magister templi. silence["a pause" magister templi. 1. aquarius. 1. magister templi. 1. holy be the lamps of joy! aquarius. holy be the lamps of sorrow! magister templi. let us enter the ark of increased knowledge! capricornus. hail, thou that sittest in the city of the pyramids! aquarius. hail, thou that art encamped upon the great sea! magister templi. hail, brethren! capricornus. master, what is increased knowledge? magister templi. death. aquarius. master, what is the ark thereof? magister templi. the grave. aquarius "and" capricornus. master, how shall we enter it? magister templi. arise and

w a heaven and earth, ever changing, ever growing, ever dwindling, ever dear, ever worth the passion glowing to distil a doubtful tear. these are with me, these are of me, these approve me, these obey, choose me, move me, fear me, love me, master of the night and day. these are real, these illusion: i am of them, false or frail, true or lasting, all is fusion in the spirit's shadow-veil, till the knowledge-lotus flowering hides the world beneath its stem; neither i, nor god life-showering, find a counterpart in them as a spirit in a vision shows a countenance of fear, laughs the looker to derision, only comes to disappear, gods and mortals, mind and matter, in the glowing bud dissever: vein from vein they rend and shatter, and are nothingness for ever. in the blessed, the enlightened, perf

amour of life's plan. 32 the sea whereon that lotus grows is thought's abyss of tears and woes. leave sirenusa! even greece forget! they are not there! by worship cometh not the peace, the silence not by prayer. leave the illusions, life and time and death, and seek that star sublime, until the lotus and the sea and snake no longer are, and single through eternity exists alone the star, and utter knowledge rise, and cease in that which is beyond the peace [ganymede "dances and falls as dead" typhon. o that the banquet of jupiter might begin! hermanubis. o that the banquet of jupiter might begin! sphinx. o that the banquet of jupiter might begin! c.i.c.t. let the banquet of jupiter begin["all go without veil, except" c.i.c.t "and" sphinx. hermanubis "and" typhon draw and guard the veil" sil

and" sor. gemini "white dancing robe and black robe" virgo "green robe" four probationers "mercury is throned between the twins. at the west of the altar is virgo, and his four attendants" 95 the rite of mercury i mercury. 22-333-333["full light" the speech in the silence. the words against the son of night. the voice of mercury in the universe in the presence of the eternal gods. the formulas of knowledge. the wisdom of breath. the radix of vibration. the shaking of the invisible. the rolling asunder of the darkness. the becoming visible of matter. the piercing of the coils of the stooping dragon. the breaking forth of the light["all being seated, the" four probationers "rise from among the other" probationers "and march to the altar] first probationer. 333-333-22. brethren, let us kindle

ALEISTER CROWLEY EQUINOX EQ I 6

research "pall mall gazette "the collaborators may certainly claim that they have brought proven evidence as to the persistence of individual consciousness and personal identity which merits consideration "sunday times "well worth reading "the tatler "our authors have maintained an admirably detached attitude. mr carrington's theory will stand many tests of application in the light of our present knowledge "westminster gazette "an extraordinarily interesting book "truth "one closes their comprehensive survey with the conviction that the subject has been dealt with by two well-equipped, careful investigators "t. p.'s weekley "a really useful piece of work "t.p.s. book notes- london william rider& son, ltd, 164 aldersgate street, e.c. the star in the west by captain j. f. c. fuller "fourth l

v. as a ray of my light, as a messenger unto that small dark orb. 3. then v.v.v.v.v. taketh up the word, and sayeth: 4. men and women of the earth, to you am i come from the ages beyond the ages, from the space beyond your vision; and i bring to you these words. 5. but they heard him not, for they were not ready to receive them. 6. but certain men heard and understood, and through them shall this knowledge be made known. 7. the least therefore of them, the servant of them all, writeth this book. 8. he writeth for them that are ready. thus is it known if one be ready, if he be endowed with certain gifts, if he be fitted by birth, or by wealth, or by intelligence, or by some 5 other manifest sign. and the servants of the master by his insight shall judge of these. 9. this knowledge is not fo

ese. 9. this knowledge is not for all men; few indeed are called, but of these few many are chosen. 10. this is the nature of the work. 11. first, there are many and diverse conditions of life upon this earth. in all of these is some seed of sorrow. who can escape from sickness and from old age and from death? 12. we are come to save our fellows from these things. for there is a life intense with knowledge and extreme bliss which is untouched by any of them. 13. to this life we attain even here and now. the adepts, the servants of v.v.v.v.v, have attained thereunto. 14. it is impossible to tell you of the splendours of that to which they have attained. little by little, as your eyes grow stronger, will we unveil to you the ineffable glory of the path of the adepts, and its nameless goal. 1

e, there seems nothing to choose between buddha and mohammed, between atheism and theism. 20. the many change and pass; the one remains. even as wood and coal and iron burn up together in one great flame, if only that furnace be of transcendent heat; so in the alembic of this spiritual alchemy, if only the zelator blow sufficiently upon his furnace all the systems of earth are consumed in the one knowledge. 21. nevertheless, as a fire cannot be started with iron alone, in the beginning one system may be suited for one seeker, another for another. 22. we therefore who are without the chains of ignorance, look closely into the heart of the seeker and lead him by the path which is best suited to his nature unto the ultimate end of all things, the supreme realization, the life which abideth in

ual of the holy graal, do thou divest thyself of all thy goods. 8. thou hast wealth; give it unto them that have need thereof, yet no desire toward it. 9. thou hast health; slay thyself in the fervour of thine abandonment unto our lady. let thy flesh hang loose upon thy bones, and thine eyes glare with thy quenchless lust unto the infinite, with thy passion for the unknown, for her that is beyond knowledge the accursed one. 10. thou hast love; tear thy mother from thine heart, and spit in the face of thy father. let thy foot trample the belly of thy wife, and let the babe at her breast be the prey of dogs and vultures. 11. for if thou dost not this with thy will, then shall we do this despite thy will. so that thou attain to the sacrament of the graal in the chapel of abominations. 12. and

ALEX SANDERS THE KING OF THE WITCHES

church of england. she'll be glad if you're confirmed' the ceremony took place in st hubert's church at great harwood and alex prayed throughout it, apologizing to jesus christ and assuring him that no blasphemy was intended. he did not need to placate his witch god, feeling sure that he would understand. afterwards he put the whole episode behind him and roamed the countryside testing his witch knowledge. he found the wild herbs used for potions in the very places described in witch-records 'beside fast running water 'beneath the mossy side of stones 'where two streams meet. he would have much to tell his grandmother. the months he spent with his uncle louie were among the happiest of his childhood, free as they were from the problems of poverty, but he badly wanted to visit his grandmot

y had washed away some of the guilt inspired by his practice of black magic. now he needed spiritual exercise to rid himself of it completely. he was precipitated into action when in 1959 eric decided to emigrate to australia. alex had no wish to stay on alone, and no money to go anywhere else. in the years since he had worked for the chemicalfirm, advances in the trade had been so great that his knowledge was now virtually useless. with no formal qualifications, he knew he could never get a similar job. having lived-and dressed-like a lord for six years and having learnt. something about men's fashions, he found a job in a wholesale outfitters, and after three weeks was promoted in charge ofa section.he moved into two furnished rooms and set about preparing for the elaborate purification

d even begin the actual ceremony. they had to make ceremonial swords with brass handles, incense burners and diaphanous robes, and .had to prepare themselves by studying the symbols which would help them interpret any messages they might receive. night after night alex hurried to. his friends' house after work to teach and train them, but he wished that he could find means of furthering his witch knowledge. beyond his grandmother's teachingsso that he nlightincorporate witchcraft with magic, making them both.more potent. he voiced his tho.ughts to bill, who advised him to go to the rylands library in manchester 'i've heard they have priceless old manuscripts and even a copy of the key of salomon. isn't that a sort of witches' manual .he asked. alex confirmed that the key of solomon was one

ch books and manuscripts he should dust, how he should handle them and how he should polish the tooled leather bindings. for the first hour of each day he was to dust the manuscript cases and furniture on the main floor, then he must make his way to the sub-basement where, in a maze of tunnels, each brightly lit and subdivided into smaller tunnels, he could begin his secret work of harvesting the knowledge he sought. it took him a few days to find the egyptian section. from then on few books were dusted, as alex filled notebook after notebook with details of rituals, invocations and plans. the day he found the key of solomon he forgot to go for his lunch, so engrossed was he in the chants, many of which had been used by his grandmother in her esbats and sabbaths. the other books were disca

ind the egyptian section. from then on few books were dusted, as alex filled notebook after notebook with details of rituals, invocations and plans. the day he found the key of solomon he forgot to go for his lunch, so engrossed was he in the chants, many of which had been used by his grandmother in her esbats and sabbaths. the other books were discarded; this was die real key, for it married the knowledge he had to that which he had hoped for. but he wondered how he would ever manage to copy it all- 62 it would take years to draw the many pentacles and elaborate hebrew symbols. it was bill who suggested a daring solution; if the book could be borrowed he would arrange to have photostat copies made of each page. but when alex tried to hide it under his jacket, he cut such a ludicrous figur

ALEXANDRIAN BOOK OF SHADOWS OCCULT

. if any person not in the circle, speak of the craft, say "speak not to me of such, it frightens me 'tis evil luck to speak of it" 80. for this reason, the christians have their spies everywhere. these speak as if they were well affected to us, as if they would come to our meetings, saying "my mother used to worship the old ones. i would i could go myself" 81. 82. to such as these, ever deny all knowledge. but to others, ever say"'tis foolish men talk of witches flying through the air. to do so they must be as light as thistledown. and men say that witches all be blear-eyed old crones, so what pleasure can there be at a witch meeting such as folks talk on" 83. 84. and say "many wise men now say there be no such creatures" ever make it jest) and in some future time perhaps, the persecution

t as thistledown" 133. but the curse of the goddess be on any who cast suspicion on any of the brotherhood. 134. or who speak of any real meeting-place or where they bide. wortcunning 135. the craft keep books with the names of all herbs which are good, and all cures so all may learn. but keep another book with all the bales and apies and let only the elders and other trustworthy people have this knowledge. so be it ordained. 136. and may the blessings of the gods be on all who keep these laws, and the curses of both the god and the goddess be on all who break them. 137. use of the art remember the art is the secret of the gods and may only be used in earnest and never for show or vainglory. 138. magicians and christians may taunt us saying "you have no power, show us your power. do magic

n to believe that any list of aphorisms is part of the "standard" gardnerian or alexandrian bos. l sources of this list are known to include: m the witches' almanac m the grimoire of lady sheba m wicca the ancient way m paul huson's mastering witchcraft l l add your own; i did--sekhet. the tenets reincarnation learning balance harmony love trust humility tolerance notes l these have become common knowledge in neopaganism, at least in ottawa. they don't seem to be part of the gardneroid stream originally, but some gardneroid traditions have adopted them. l traceable sources include sybil leek's the complete art of witchcraft (the only published source known to me) and the wiccan church of canada (or so i have been told) l casting the circle needs: altar, 2 altar candles, water bowl, salt di

; abide with me! but she answered: i love thee not! then said death: an thou receivest not my hand upon thy heart, thou must kneel to death's scourge. it is fate- better so, she said. and she knelt, and death scourged her tenderly. and she cried: i feel the pangs of love. and death raised her, and said: blessed be! and he gave her the fivefold kiss, saying: thus only mayest thou attain to joy and knowledge. and he taught her all his mysteries, and they loved and were one. and she taught him her mystery of the sacred cup which is the cauldron of rebirth. and he gave her the necklace which is the circle of rebirth, and taught her all the magics. for there are three great events in the life of man: love, death and resurrection in the new body; and magic controls them all. for to fulfill love

glory of all men [if the great rite is to be actual, non-participants leave, sealing gate behind] hp: o secret of secrets, that art hidden in the being of all lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i [kiss] i am the flame that burns in the heart of every man, and in the core of every star. i am life, and the giver of life. yet therefore is the knowledge of me the knowledge of death. i am alone, the lord within ourselves, whose name is mystery of mysteries. hp now kisses hps in the sigil of the third degree as follows [there's a diagram in the non-computer version which i can't reproduce. it shows the priestess with the points of the third degree sigil marked on her body. the points are: 1. genitals/womb; 2. right foot; 3. left knee; 4

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

ystery lies, and that the light of science, of religions, and of philosophy, has been shed upon vast tracts which were earlier considered lands of darkness, is a guarantee of success in the future. we know so much more than was the case five hundred years ago, save in a few circles of wise men and mystics; we have discovered so many laws of nature, even though as yet we cannot apply them; and the knowledge of "things as they are (and i choose these words very deliberately) has made immense strides. nevertheless, the mystery land still remains to be opened up, and our problems are still numerous. there is the problem of our own particular life, whatever that may be; there is the problem of that which is largely termed the "not-self" and which concerns our physical body, our environment, our

ivine as is his frankly religious brother who only concerns himself with the spiritual side; and that the philosopher is, after all, occupied in emphasising for us the very necessary aspect of the intelligence which links the matter aspect and the spiritual, and blends them into one coherent whole. perhaps by the union of these three lines of science, religion, and philosophy we may get a working knowledge of the truth as it is, remembering at the same time that "truth lies within ourselves" no one man's expression of the truth is the whole expression, and the sole purpose of thought is to enable us to build constructively for ourselves, and to work in mental matter. i should like to outline my plan this evening, to lay the groundwork for our future talks, and to touch upon the main lines

ntity takes to itself its vehicle of expression; evolution, or the utilisation of the form by the subjective life, its gradual perfecting, and the final liberating of the imprisoned life; and the law of attraction and repulsion, whereby matter and spirit are co-ordinated whereby the central life gains experience, expands its consciousness, and, through the use of that particular form attains self-knowledge and self-control. all is carried forward under this basic law. in every form you have a central life, or idea, coming into manifestation, involving itself more and more in substance, clothing itself in a form and shape adequate to its need and requirement, utilising that form as a means of expression, and then in due course of time liberating itself from the environing form in order to a

of the kingdoms of nature, and through the nations, races, religions, sciences, and philosophies, in existence at this time. as his life pulsates through every department of his being, we as cells and atoms within that greater manifestation follow each transition, and are swept along from one stage to another. as time progresses, and our consciousness expands, we shall enter more and more into a knowledge of his plan as he is working it out, and shall eventually be in a position to collaborate with him in his essential purpose. to sum up the central thought of this lecture: let us endeavour to realise that there is no such thing as inorganic matter, but that every atom is a life. let us realise that all forms are living forms, and that each is but the vehicle of expression for some indwel

ally clear definition as follows "man is that being in whom highest spirit and lowest matter are linked together by intelligence" man is here pictured as the meeting place for all the three lines of evolution, spirit, matter, and linking intellect; he is shown to be the one who unifies the self, the not-self, and the relation between them, and he is seen to be the knower, that which is known, and knowledge. what is the purpose of the intellect, or of knowledge? surely its purpose is to adapt the material form to the need and requirements of the indwelling spirit, surely it is to enable the thinker within the body to utilise it intelligently, and for some definite purpose; and surely it exists in order that the central energising unit may constructively control its negative aspect. we are a

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

teaching is right in essence, though belittled in interpretation. again, there are some who are interested, yet who feel the possibilities involved are too far advanced for them, and that they need not occupy themselves with them at this stage of their evolution. this book seeks to make it apparent that here and now the average man may begin to build that character and to lay those foundations of knowledge which are necessary before even the path of discipleship can be trodden. due preparation may now be made, and men and women everywhere may if they choose fit themselves for the condition of discipleship and tread the probationary path. hundreds in the east and in the west are pressing onwards towards this goal, and in the unity of the one ideal, in their common aspiration and endeavour

rtain statements may be made which seem essential for the judicious study and comprehension of the ideas submitted. dogmatism and the intuition it is to be recognised that throughout this volume facts are alleged and definite statements made which are not susceptible of immediate proof by the reader. lest it be inferred that the writer arrogates to herself any credit or personal authority for the knowledge implied she emphatically disavows all such claims or representations. she cannot do otherwise than present these statements as matters of fact. nevertheless, she would urge those who find somewhat of merit in these pages that they be not estranged by any appearance of dogmatism in the presentation. nor should the inadequacy of the personality of the writer act as a deterrent to the open

nce as well..and continued "truth inside, and outside, truth also; and between each, falsehood that is change, as truth is permanence "truth successively takes shape, one grade above its last presentment" we must remember also that beyond a certain point it is not safe nor wise to carry the communication of the facts of the solar system. much must remain esoteric and veiled. the risks of too much knowledge are far greater than the menace of too little. with knowledge comes responsibility and power two things for which the race is not yet ready. therefore, all we can do is to study and correlate with what wisdom and discretion may be ours, using the knowledge that may come for the good of those we seek to help, and recognising that in the wise use of knowledge comes increased capacity to re

he race is not yet ready. therefore, all we can do is to study and correlate with what wisdom and discretion may be ours, using the knowledge that may come for the good of those we seek to help, and recognising that in the wise use of knowledge comes increased capacity to receive the hidden wisdom. coupled also with the- 6- initiation, human and solar copyright 1998 lucis trust wise adaptation of knowledge to the surrounding need must grow the capacity for discreet reservation, and the use of the discriminating faculty. when we can wisely use, discreetly withhold, and soundly discriminate, we give the surest guarantee to the watching teachers of the race that we are ready for a fresh revelation. we must resign ourselves to the fact that the only way in which we can find the clue to the mys

ng and mingling. only broad generalities and a recognition of fundamental points of analogy are possible to the average student. the moment he attempts to reduce to chart form and to tabulate in detail, he enters realms where he is bound to err, and staggers through a fog that will ultimately overwhelm him. nevertheless, in the scientific study of this law of analogy will come a gradual growth of knowledge, and in the slow accumulation of facts will gradually be built up an ever-expanding form, that will embody much of the truth. the student will then awake to the realization that after all the study and toil he has at least a wide general conception of the logoic thoughtform into which he can fit the details as he acquires them through many incarnations. this brings us to the last point t

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

glimpses she obtained through contact with the tibetan's mind, of limitless vistas of spiritual truths which she could not possibly have otherwise contacted, and often of a quality she could not possibly express. this experience was the basis of her often proclaimed but frequently little-understood assertion that all the teachings she was aiding in producing was in fact only the a b c of esoteric knowledge, and that in the future she would gladly abandon any pronoucement in the present teaching, when she found better and more deeply esoteric teaching available. clear and profound as the teaching actually is in the books published in her name, the truths imparted are so partial and subject to later revelation and expansion that this fact, if constantly remembered, will give us a second much

ily with the aspect of mind, with consciousness and with the higher psychology, and less with matter as we know of it on the physical plane. the danger involved in giving out information concerning the various energies of atomic matter is too great, and the race as yet too selfish to be entrusted with these potencies. man is already, through the able work of the scientists, discovering the needed knowledge with adequate rapidity. the emphasis in this book will be found to be laid upon those forces which are responsible for the objective manifestation of a solar logos and of man, and only in the first section will indication be given as to the nature of those energies which are strictly confined to the physical plane. thirdly, to show the coherent development of all that is found within a s

res. secret doctrine ii. 258. fire and flame destroy the body of an arhat; their essence makes him immortal. secret doctrine i. 35. the three fires i. the internal fire or fire by friction "there is heat internal and heat external in every atom, the breath of the father (spirit) and the breath (or heat) of the mother (matter" secret doctrine i. 112. ii. the fire of mind or solar fire. the fire of knowledge burns up all action on the plane of illusion, therefore those who have acquired it and are emancipated are called fires. secret doctrine i.114. iii. the fire of spirit or electric fire "lift up thy head, o lanoo; dost thou see one, or countless lights above thee, burning in the dark midnight sky "i sense one flame, o gurudeva; i see countless undetached sparks shining in it" secret doctr

d. the seven heavenly men. the seven logoi embody seven types of differentiated force, and in this treatise are known under the names of lords of the rays. the names of the rays are ray i..ray of will or power..1st aspect ray ii..r. ay of love-wisdom..2nd aspect ray iii..ray of active intelligence 3rd aspect these are the major rays. ray iv..ray of harmony, beauty and art. ray v..ray of concrete knowledge or science. ray v..ray of devotion or of abstract idealism. ray vii..ray of ceremonial magic or order. ii. there is a basic law called the law of periodicity. 1. this law governs all manifestation, whether it is the manifestation of a solar logos through the medium of a solar system, or the manifestation of a human being through the medium of a form. this law controls likewise in all the

ther of the seven planes of the solar system. 5. each law sweeps periodically into power and each plane has its period of manifestation and its period of obscuration. 6. every manifested life has its three great cycles: birth..life..death. appearance..growth..disappearance. involution..evolution..obscuration. inert motion..a.ctivity..r.hythmic motion. tamasic life..r.ajasic life..sattvic life. 7. knowledge of the cycles involves knowledge of number, sound and colour. 8. full knowledge of the mystery of the cycles is the possession only of the perfected adept. iii. all souls are identical with the oversoul. 1. the logos of the solar system is the macrocosm. man is the microcosm. 2. soul is an aspect of every form of life from a logos to an atom. 3. this relationship between all souls and th

ALICE A BAILEY05 THE LIGHT OF THE SOUL

sation by the soul for the achievement of group objectives and the development of group consciousness upon the physical plane- 1- copyright 1998 lucis trust hitherto the mind has either been prostituted to material ends or has been deified. through the science of raja yoga, the mind will be known as the instrument of the soul and the means whereby the brain of the aspirant becomes illuminated and knowledge gained of those matters which concern the realm of the soul. under the law of evolution likewise, the mind, being the fifth principle, the fifth root race must be intimately concerned with it, and its corresponding fifth subrace more intimately than any other. students would do well to bear in mind the following correspondences: 1. the fifth root race. aryan. 2. the fifth subrace. anglo

the mind, being the fifth principle, the fifth root race must be intimately concerned with it, and its corresponding fifth subrace more intimately than any other. students would do well to bear in mind the following correspondences: 1. the fifth root race. aryan. 2. the fifth subrace. anglo-saxon. 3. the fifth principle. manas, or mind. 4. the fifth plane .t he mental. 5. the fifth ray. concrete knowledge. all the various yogas have had their place in the unfoldment of the human being. in the first purely physical race, which is called the lemurian, the yoga at that time imposed upon infant humanity was hatha yoga, the yoga of the physical body, that yoga which brings into conscious use and manipulation the various organs, muscles and parts of the physical frame. the problem before the ad

ion of the psychic nature, and the restraint of the chitta (or mind. 3. when this has been accomplished, the yogi knows himself as he is in reality. 4. up till now the inner man has identified himself with his forms and with their active modifications. 5. the mind states are five, and are subject to pleasure or pain; they are painful or not painful. 6. these modifications (activities) are correct knowledge, incorrect knowledge, fancy, passivity (sleep) and memory. 7. the basis of correct knowledge is correct perception, correct deduction, and correct witness (or accurate evidence. 8. incorrect knowledge is based upon perception of the form and not upon the state of being. 9. fancy rests upon images which have no real existence. 10. passivity (sleep) is based upon the quiescent state of the

en the object to be gained is sufficiently valued, and the efforts towards its attainment are persistently followed without intermission, then the steadiness of the mind (restraint of the vrittis) is secured. 15. non-attachment is freedom from longing for all objects of desire, either earthly or traditional, either here or hereafter. 16. the consummation of this non-attachment results in an exact knowledge of the spiritual man when liberated from the qualities or gunas. 17. the consciousness of an object is attained by concentration upon its fourfold nature: the form, through examination; the quality (or guna, through discriminative participation; the purpose, through inspiration (or bliss; and the soul, through identification. 18. a further stage of samadhi is achieved when, through one p

d right perception- 7- the light of the soul copyright 1998 lucis trust 21. the attainment of this state (spiritual consciousness) is rapid for those whose will is intensely alive. 22. those who employ the will likewise differ, for its use may be intense, moderate, or gentle. in respect to the attainment of true spiritual consciousness there is yet another way. 23. by intense devotion to ishvara, knowledge of ishvara is gained. 24. this ishvara is the soul, untouched by limitation, free from karma, and desire. 25. in ishvara, the gurudeva, the germ of all knowledge expands into infinity. 26. ishvara, the gurudeva, being unlimited by time conditions, is the teacher of the primeval lords. 27. the word of ishvara is aum (or om. this is the pranava. 28. through the sounding of the word and thr

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

nd prove a potent factor in modern educational procedure. it is a subject that has engrossed the attention of thinkers in the east and in the west for thousands of years, and this uniformity of interest is in itself of importance. the next developments which will carry the race forward along the path of its unfolding consciousness must surely lie in the direction of synthesis. the growth of human knowledge must be brought about by the fusion of the eastern and the western techniques of mental training. this has already proceeded apace and thinkers in both hemispheres are realizing that this fusion is leading towards some most significant realization. edward carpenter says that "we seem to be arriving at a time when, with the circling of our knowledge of the globe, a great synthesis of all

and therefore we gladly dispose of eastern 'wisdom' in quotation marks, and push it away into the obscure territory of faith and superstition. but in this way eastern 'realism' is completely misunderstood. it does not consist of sentimental, exaggeratedly mystical, intuitions bordering on the pathological and emanating from ascetic recluses and cranks; the wisdom of the east is based on practical knowledge..which we have not the slightest justification for undervaluing."5(5) it is in the training of the mind that the crux of the situation lies. the human mind is apparently an instrument which we are able to use in two directions. one direction is outward. the mind, in this mode of functioning, registers our contacts with the physical and mental worlds in which we live, and recognizes emoti

ument which we are able to use in two directions. one direction is outward. the mind, in this mode of functioning, registers our contacts with the physical and mental worlds in which we live, and recognizes emotional and sensory conditions. it is the recorder and correlator of our sensations, of our reactions, and of all that is conveyed to it via the five senses and the brain. this is a field of knowledge that has been extensively studied, and much headway has been made by psychologists in understanding the processes of mentation "thinking" dr. jung tells us "is one of the four basic psychological functions. it is that psychological function which, in accordance with its own laws, brings given presentations into conceptual connection. it is an apperceptive activity both active and passive

s now to have arrived at a fair measure of understanding the instrument with which he has to work. he is asking himself: what use is he to make of it? where is the mind, which he is slowly learning to master, going to lead him? what does the future hold for man? something, we feel, of greater beauty and certainty than anything we have hitherto known. perhaps it will be a universal arrival at that knowledge which- 4- from intellect to intuition copyright 1998 lucis trust the individual mystic has had. our ears are deafened by the din of our modern civilization and yet at times we catch those overtones which testify to a world which is immaterial. our eyes are blinded by the fog and the smoke of our immediate foreground, yet there do come flashes of clear vision which reveal a subtler state

rlds where they have been brought into contact with forces and phenomena which are not of this physical world. they speak of meeting with angelic hosts; they refer to the great cloud of witnesses; they commune with the elder brothers of the race who work in other dimensions and who demonstrate powers about which ordinary human beings know nothing; they speak of a light and of a glory; of a direct knowledge of truth and of a world of phenomena which is uniform to the mystics of all races. that much of the testimony can be discarded on the grounds of hallucination may be true; that many of the saints of old were psychopathic cases and neurotics may be equally true; but there still remains a residue of testimony and a sufficient number of reputable witnesses, substantiating this testimony, to

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

by the student of the succeeding pages as providing an hypothesis worthy of his consideration and trial. no true investigator of the ageless wisdom is asked to give blind adherence to any presentation of truth; he is asked, however, to have an open mind and seriously to weigh and consider the theories and ideals, the laws and the truths which have guided so many out of darkness into the light of knowledge and experience. the postulates might be enumerated as follows and are given in the order of their importance. i. first, that there exists in our manifested universe the expression of an energy or life which is the responsible cause of the diverse forms and the vast hierarchy of sentient beings who compose the sum total of all that is. this is the so-called hylozoistic theory, though the

ar life, a planetary entity, a man, or that being who is the sum total of the states of consciousness and of the forms of any kingdom in nature- 8- a treatise on white magic copyright 1998 lucis trust 2. laws. a law presupposes a superior being who, gifted with purpose, and aided by intelligence, is so coordinating his forces that a plan is being sequentially and steadily matured. through a clear knowledge of the goal, that entity sets in activity those steps and stages which when carried forward in order will bring the plan to perfection. the word "law, as usually understood, conveys the idea of subjection to an activity which is recognised as inexorable and undeviating, but which is not understood by the one who is subjected to it; it involves, from one standpoint, the attitude of the su

rds an end about which speculation only is possible, and of being governed by a force which acts apparently with an unavoidable pressure and thus produces group results, at the expense of the unit. this attitude of mind is inevitable until the consciousness of man can be so expanded that he becomes aware of the greater issues. when, through contact with his own higher self, he participates in the knowledge of the objective, and when through climbing the mountain of vision his perspective changes and his horizon enlarges, he comes to the realisation that a law is but the spiritual impulse, incentive and life manifestation of that being in which he lives and moves. he learns that that impulse demonstrates an intelligent purpose, wisely directed, and based on love. he then himself begins to w

an kingdom and which produces a psychic centre which we call the soul of man. this psychic centre is a force centre, and the force of which it is the custodian or which it- 9- a treatise on white magic copyright 1998 lucis trust demonstrates, brings into play a responsiveness and an awareness which is that of the soul of the planetary life, a group consciousness which brings with it faculties and knowledge of a different order than that in the animal soul. these supersede eventually the powers of the animal soul which limit, distort, and imprison, and give man a range of contacts and a knowledge which is infallible, free from error, and which admits him to "the freedom of the heavens. the effect of the free play of the soul of man serves to demonstrate the fallibility and relative uselessn

this plane of existence, and soul is the vehicle on a higher plane for the manifestation of spirit, and these three are a trinity synthesized by life, which pervades them all (the secret doctrine. vol: i. p. 79. 80) through the use of matter the soul unfolds and finds its climax in the soul of man, and this treatise will concern itself with the unfoldment of that soul and its discovery by man. 5. knowledge might be divided into three categories: first, there is theoretical knowledge. this includes all knowledge of which man is aware but which is accepted by him on the statements of other people, and by the specialists in the various branches of knowledge. it is founded on authoritative statements and has in it the element of trust in the writers and speakers, and in the trained intelligenc

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

of information, but unless there is evidence in the world that there is appearing a living relation between all sentient beings, then the statement is meaningless. but- 8- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust the fact is that universal sentiency and a general awareness are recognised everywhere as existing and as developing. the world is full of knowledge, which is in the last analysis sentient response to conditions which exist, by minds which are developing but are not fully developed. it is becoming gradually apparent that under diversity lies a basic unity, and that our awareness is right and true and correct in so far as we can identify ourselves with this unity. in closing, may i beg all of you to go forward. let nothing in the past

and seek to tabulate, outline and indicate their nature, purpose and effects. the seven rays, being cyclic in appearance, have continuously passed in and out of manifestation and have thus left their mark down the ages upon mankind, and therefore hold the clue to any true historical survey. such a survey still remains to be made. b. a second result of the study of the rays will be to clarify our knowledge as to the nature of man. modern psychology, experimental and academic, has done much to gather information as to how a man functions, what is the nature of his reactions, the calibre of his thought apparatus and the quality of his physical mechanism, the mode of his thinking and the sum total of complexes, psychoses, neuroses, instincts, intuitions and intellectual fixations which he und

of the world to the trained psychologists cannot be estimated, but unless there is a key idea interjected into the whole field of thought, it will fall of its own weight, and produce- 10- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust (as it is already producing) problems, complexes and diseases of the mind which are direct results of its own methods. the knowledge we now have of how men work on the physical plane as integrated personalities, and of how they can be expected to work, given certain conditions, is broad and sound, and the wideness of its grasp can be somewhat gauged if we compare what we know today with what was known a hundred and fifty years ago. but it has been largely based upon a study of the abnormal, and upon the form aspect (t

r fellowmen. when, through our study, we ascertain for instance that the tendency of our soul ray is that of will or power, but that the ray governing the personality is that of devotion, we can more truly gauge our opportunity, our capacities and our limitations; we can more justly determine our vocation and service, our assets and our debits, our true value and strength. when we can add to that knowledge an analysis which enables us to realise that the physical body is reacting preeminently to the soul ray, whilst the emotional body is under the influence of the personality ray which is historically in manifestation at the time, we are then in a position to gauge our particular problem with judgment. we can then deal more intelligently with ourselves, with our children and with our frien

ay find yourself capable of checking up in your own life experience, and they will call forth from you a recognition coming from your concrete mind; or they may produce in you a reaction of the intensest conviction, emanating from your intuitively aware self. in any case, read slowly; apply the laws of analogy and of correspondence; study yourself and your brethren; seek to link what i say to any knowledge you may possess of the modern theories, and remember that the more truly you live as a soul the more surely you will comprehend that which may be imparted. as you study you must not forget the basic concept that in all occult work one is occupied with energy energy units, energy embodied in forms, energy streams in flow; and that these energies are made potent and embody our purpose thro

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ch time the true religion, which already existed, began to be called christianity."1 the wisdom which expresses relationship to god, the rules of the road which guide our wandering footsteps back to the father's home, and the teaching which brings revelation have ever been the same, down the ages, and are identical with that which christ taught. this body of inner truths and this wealth of divine knowledge have existed since time immemorial. it is the truth which christ revealed; but he did more than this. he revealed in himself and through his life history what this wisdom and knowledge could do for man. he demonstrated in himself the full expression of divinity, and then enjoined upon his disciples that they should go and do likewise. in the continuity of revelation, christianity enters

. unless this continuity is emphasised and the place of the christian faith in it, revelation may come and pass unrecognised "there was" we are told "in every ancient country having claims to civilisation, an esoteric doctrine, a system which was designated wisdom, and those who were devoted to its prosecution were first denominated sages, or wise men. pythagoras termed this system. the gnosis or knowledge of things that are. under the noble designation of wisdom, the ancient- 5- from bethlehem to calvary copyright 1998 lucis trust teachers, the sages of india, the magians of persia and babylon, the seers and prophets of israel, the hierophants of egypt and arabia, and the philosophers of greece and the west, included all knowledge which they considered as essentially divine; classifying p

ts out in her most valuable book, mysticism, that "the incarnation, which is for popular christianity synonymous with the historical birth and earthly life of christ, is for the mystic not only this but also a perpetual cosmic and personal process" scholars spend their lives in proving that the whole story is only a myth. it should, however, be pointed out that a myth is the summarised belief and knowledge of the past, handed down to us for our guidance and forming the foundation of a newer revelation, and that it is a stepping-stone to the next truth. a myth is a valid and proven truth which bridges, step by step, the gap between the past gained knowledge, the present formulated truth, and the infinite and divine possibilities of the future. the ancient myths and the old mysteries give us

f understanding which is, to the multitude, a sealed mystery. the glory of the present moment lies in the fact that many thousands stand thus prepared, and (given the needed instruction) could be initiated into the mysteries of god. a new unfoldment in consciousness is now possible; a new goal has arisen and governs the intentions of many. we are, as a race, definitely on our way towards some new knowledge, some fresh recognitions, and some deeper world of values. what happens on the outer plane of experience is indicative of a similar happening in a more subtle world of meaning. for this we must prepare. we have seen that the christian revelation unified in itself the teachings of the past. this, christ himself pointed out when he said "think not that i am come to destroy the law or the p

erein."16 it is a way that leads from that which lies without to that which dwells within. it reveals, step by step, the hidden life which every form and symbol veils and hides. it assigns to the aspirant certain tasks which lead to his understanding, and produces an inclusiveness and wisdom which meet his deeply sensed need. he passes from the stage of enquiry to what the tibetans call "straight knowledge" upon that path vision and hope give place to realisation. initiation after initiation is undergone, each one leading the initiate nearer to the goal of complete unity. those who in the past thus worked, agonised and attained, constitute a long chain, reaching out of the remotest past into the present, for the initiates are still with us and the door still stands wide open. through the a

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

s a form of words conveying practically nothing to the average thinker. as these three expressions of the one great life are realised by man on the physical plane, he begins to tune in consciously on the emerging plan of deity, and the whole story of the creative process becomes the story of god's realised purpose. in the first place, as the third aspect is consciously developed, man arrives at a knowledge of matter, of substance and of outer creative activity. then he passes on to a realisation of the underlying qualities which the form is intended to reveal, and identifies himself with the ego, the soul or solar angel. this he comes to know as his true self, the real spiritual man. later, he arrives at the realisation of the purpose which is working out through the qualities, as they exp

ging self-assertion of the massed individuals must therefore be turned in this direction, for it will constitute the line of least resistance. there will follow then the eradication of war and the establishing of those conditions of peace which will bring about the opportunity for trained and carefully cultured growth. the dictator is the individual who has, under the process, flowered forth into knowledge and power, and is an example of the effectiveness of the divine character, when permitted scope and as the product of the evolutionary process. he expresses many of the divine potentialities of man. but the dictator will some day be an anachronism, for when the many are at the stage of individual self-awareness and potency and seeking the full expression of their powers, he will be lost

nfoldment, and a mental grasp anent the facts of the initiatory process before they are practiced experimentally in the daily life and thus psychologically integrated into the practical expression of the living process on the physical plane. herein lies much danger and difficulty, and also much loss of time. the mental grasp of the individual is ofttimes much greater than his power to express the knowledge, and we have consequently those outstanding failures and those difficult situations which have brought the whole question of initiation into disrepute. many people are regarded as initiates who are only endeavoring to be initiate. they are not, however, real initiates. they are those well meaning people whose mental understanding outruns the power of their personalities to practice. they

s question of the triple expansion of consciousness (for all these crises are aspects of one great unfolding purpose or process) which we call individualisation, initiation, and identification, it should be borne in mind that these words connote something to us today from the angle of our present point in evolution, from our inherited teaching and thought habits, and from the standpoint of modern knowledge and terminologies. later they may appear in a totally different light when we know more and the race has advanced further into the light. but from the light which streams forth from that larger synthesis, and from the angle of vision of those whose consciousness is higher and greater and more inclusive than the human, the significance of these words may appear totally different. definiti

ich streams forth from that larger synthesis, and from the angle of vision of those whose consciousness is higher and greater and more inclusive than the human, the significance of these words may appear totally different. definition is simply the expression of the immediate understanding of a human mind. but a definition may later be seen to be imperfect and even false, from the angle of a wider knowledge and a more inclusive grasp of wholes (just as is the case with a so-called fact. hence all definition, and eventually all facts, will be known to be temporary; all exegesis is but passing in its usefulness. the basic truths of today may be seen later as simply aspects of still greater truths, and when the greater truth is grasped, the significance and the interpretation of its formerly i

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

there is a definitely planned system of training offered by them which can lead a man out of the human kingdom into the kingdom of god; that this moving forward upon the path of evolution out of the fourth kingdom into the fifth can be brought about consciously, scientifically and with the full consent and cooperation of the aspirant. the day has now come when belief can (and does) give place to knowledge a knowledge gained through the acceptance of a hypothesis in the first place, a conviction that this hypothesis is backed by adequate testimony and planned experience. the reasoning mind of the disciple can then take the successes and failures he encounters in his training and learn the intended lessons; he finds that progress upon the path brings a man into closer, conscious touch with

uch as julius caesar. 2. the second ray of love-wisdom. the christ and the buddha are to be found on this ray. it is the great teaching ray. 3. the third ray of active intelligence. the mass of intelligent humanity are found on this ray. 4. the fourth ray of harmony through conflict. aspirants. struggling, well-meaning people. workers for unity emerge along this line. 5. the fifth ray of concrete knowledge or science. scientists and people who are purely mental and governed only by the mind. 6. the sixth ray of devotion or idealism. many christian people. fanatics. numbers of earnest churchmen of all the world religions. 7. the seventh ray of ceremonial order or magic. masons. financiers. great businessmen and organisers of all kinds. executives are found with these energies in their equip

nsideration, we have inserted some of the meditations with slight changes. it was obvious that they could be only helpful. at the end of each instruction, we have put a sentence or two which gives information as to the work of the disciple in the ashram. this will prove particularly enlightening as, for instance, in the cases of p.d.w. and k.e.s. where the tibetan shows definite prevision and the knowledge that both these men would die a few years later. he is obviously preparing them for that great transition. in closing, i would like to thank all these disciples who have so kindly placed their personal instructions at my disposal in an effort to be of service to the coming generation of disciples. in many cases, they helped prepare them for the press. i would like also to thank those who

i surmise that both words are true) are to be subjected to experiments which will involve the application of the ancient rules in a modern way. disciples in the olden days were the product of more peaceful times. the "chitta (or mind-stuff as patanjali calls it in his famous book of rules) was neither so highly developed nor was it tinctured by so much thought or potentially so illumined. today, knowledge is widespread and many, many people are already thinking for themselves. the material for discipleship with which the masters have to deal and the type of person which has to be developed and led on towards illumination is of a higher quality and grade, if i may employ so inadequate a term. the experiment of changing methods and of implementing the new technique of group work has to be c

rn to transmit your soul ray quality to a fellow disciple, stimulating him to greater courage, to finer purity of motive and to deeper love, yet avoiding the vitalisation of his personality characteristics. you should learn always to think of each other as souls and not as limited human beings. we have, therefore, the following three objectives before us: 1. group unity. through thought, exoteric knowledge of each other and a constant sending forth of love. 2. group meditation. as a group of contemplatives, thus rooting this group within the kingdom of the soul and strengthening all the individuals involved. 3. group activity. resulting in the aiding of each other in specific problems of character but not of circumstance. ponder on this distinction, my brothers. later, when the group is re

ALICE A BAILEY13 PROBLEMS OF HUMANITY

iven it. spiritual impression, whether conveyed by the christ, by krishna or by buddha (and passed on to the masses by their disciples) has not yet been expressed as it was hoped. men do not live up to what they already know; they fail to make practical their information; they short circuit the light; they do not discipline themselves; greedy desire and unlawful ambition control and not the inner knowledge. to put it scientifically and from the esoteric angle: spiritual impression has been interrupted and there has been interference with the divine circulatory flow. it is the task of the disciples of the- 4- problems of humanity copyright 1998 lucis trust world to restore this flow and to stop this interference. this is the major problem facing spiritual people at this time. chapter i the

ssed through a great and cruel revolution and a subsequent period of readjustment. she is preparing for world collaboration and is evidencing a wish for this to be accomplished on her own terms the terms of a general control of other lands, beginning with the smaller nations upon her western frontier. she is lifting the peoples of her own land from a condition of ignorance and poverty into one of knowledge and sufficiency. russia is deeply distrusted by the rest of the world, particularly by its conservative elements, and this for two reasons: first, the cruelty with which the earliest stages of her revolution started the period which we glibly call "bolshevism" and, by a subsequent period of a deliberately chosen and determined isolationism behind her closed frontiers. it was, nevertheles

quently to be a one-sided person with his world values wrongly adjusted and his attitudes to life distinguished by bias and prejudice. the rudiments of the arts are taught him in order to enable him to function with the needed efficiency in a competitive setting and in his particular vocational environment. reading, writing and elementary arithmetic are regarded as minimum requirements, plus some knowledge of historical and geographical events. some of the literature of the world is also brought to his attention. the general level of civilized information is relatively high, but it is biased and influenced by religious and national prejudices which are instilled into the child from his earliest years, but which are not innate. world citizenship is not emphasized; his responsibility to his

is its preservation and consideration of all the best the past has given, and its evaluation and study of the arts, the literature, the music and the creative life of all nations past and present. it concerns the refining influence of these factors upon a nation and upon those individuals in a nation who are so situated (usually financially) that they can profit from them and appreciate them. the knowledge and understanding thus gained enable the man of culture to relate the world of meaning (as inherited from the past) to the world of appearances in which he lives and to regard them as one world, but one existing primarily for his individual benefit. when, however, to an appreciation of our planetary and racial inheritance, both creative and historical, he adds an understanding of the spi

the existing conditions. this is of prime importance and is one of the signposts in the world today. education is a process whereby the child is equipped with the information which will enable him to act as a good citizen and perform the functions of a wise parent. it should take into consideration his inherent tendencies, his racial and national attributes and then endeavour to add to these that knowledge which will lead him to work constructively in his particular world setting and prove himself a useful citizen. the general trend of his education will be more psychological than in the past and the information thus gained will be geared to his peculiar situation. all children have certain assets and should be taught how to use them; these they share with the whole of humanity, irrespecti

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

reappearance of the christ is based. it is the innate recognition of all these facts that has led to the steadily mounting invocative cry of humanity in every land for some form of divine relief or divine intervention; it is the recognition of these facts which also prompts the order which has gone forth from "the centre where the will of god is known" that the avatar should come again; it is the knowledge of both these demands which has led the christ to let his disciples in every land know that he will reappear when they have done the needed preparatory work. the avatars most easily known and recognised are the buddha in the east and the christ in the west. their messages are familiar to all, and the fruits of their lives and words have conditioned the thinking and civilisations of both

ors present in the world today, and happenings have taken place within the past century which have never before occurred; it might profit us if we considered these matters and so gained a better perspective. the world to which he will come is a new world, if not yet a better world; new ideas are occupying people's minds and new problems await solution. let us look at this uniqueness and gain some knowledge of the situation into which the christ will be precipitated. let us be realistic in our approach to this theme and avoid mystical and vague thinking. if it is true that he plans to reappear, if it is a fact that he will bring his disciples, the masters of the wisdom, with him, and if this coming is imminent, what are some of the factors which he and they must take into consideration? fir

possible channels whereby the consciousness of man may be enlarged and right orientation be brought about. it is, however, truer to say that it is as world teacher that he will consistently work, and that the churches are but one of the teaching avenues he will employ. all that enlightens the minds of men, all propaganda that tends to bring about right human relations, all modes of acquiring real knowledge, all methods of transmuting knowledge into wisdom and understanding, all that expands the consciousness of humanity and of all subhuman states of awareness and sensitivity, all that dispels glamour and illusion and that disrupts crystallisation and disturbs static conditions will come under the realistic activities of the hierarchy which he supervises. he will be limited by the quality a

ences are the outer evidence. it was these various unique conditions which the christ faced during the years of war when the need of humanity forced him to decide to hasten his coming. the unhappy state of the world as the result of centuries of selfishness and of the world war, the unique sensitivity which men everywhere were showing (as a result of the evolutionary process, the unique spread of knowledge about the spiritual hierarchy and the unique development of group consciousness, showing itself on every hand in the multiplicity of conferences, confronted christ with his unique occasion and presented him with a decision which he could not avoid. reverently we might say that in this "occasion" of the christ's, two facts were involved and that both of them are difficult for man to under

god and the appearance of the fifth kingdom in nature was simply for him the fulfilling of the law and to that fulfilment his entire life was and had been geared. the plan, its goal, its techniques and its laws, its energy (that of love) and the close and growing relation between the spiritual hierarchy and humanity were known to him, and fully understood. at the highest point of this consummated knowledge and at the moment of his complete surrender to the necessary sacrifice of his life to the fulfilling of this plan, suddenly a great expansion of consciousness took place. the significance, the intention, the purpose of it all, and the comprehensive divine idea (as it existed in the mind of the father) dawned upon his soul not on his mind, for the revelation was far greater than that. he

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

t lands, but for our purposes the following seven names will be used: 1. the energy of will, purpose or power, called in christian lands the energy of the will of god. 2. the energy of love-wisdom, called frequently the love of god. 3. the energy of active intelligence, called the mind of god. 4. the energy of harmony through conflict, affecting greatly the human family. 5. the energy of concrete knowledge or science, so potent at this time. 6. the energy of devotion or idealism, producing the current ideologies. 7. the energy of ceremonial order, producing the new forms of civilisation- 1- copyright 1998 lucis trust these energies are ceaselessly playing on humanity, producing changes, expressing themselves through successive civilisations and cultures, and fashioning the many races and n

arly so in the realm of spiritual insight (so rapidly developing at this time) which enables the seer to see the future as it may be and to forecast coming eventualities. there are several ways in which such prevision can during the next three centuries be developed in the race of men: 1. through the development of soul contact among the advanced members of the race. this contact will relate soul knowledge with brain impression and, if the meditating factor of the mind is duly trained and controlled, there will be a correct foreknowledge of individual destiny and coming events. 2. through the development of the science of astrology a science which is, as yet, in its infancy and which is based on so many uncertain factors that it is difficult for a student to arrive at those true indication

tion the immediate future and which must inevitably lead to definite and tangible happenings. any deep student of human affairs could follow the same line of reasoning and come to approximately the same conclusions, provided he loved his fellowmen enough to see them truly as they were and allow, consequently, for the appearance of the unexpected. and, secondly, what i may say to you is based on a knowledge of the ray influences which are at this time so powerfully and effectively affecting humanity and its coming civilisation and culture. i would ask you, therefore, to read what i have to say with an open mind; i would beg you to relate my words to present world conditions and to see, emerging from the realms of subjectivity- 15- the destiny of the nations copyright 1998 lucis trust those

vine aspects in manifestation. the symbol for great britain, under the same divine apportioning, is the three feathers, carried as the arms of the prince of wales. the scintillating and brilliant french intellect with its scientific bent is accounted for by the interplay of the third ray of active intelligence with the fifth ray of scientific understanding. hence their amazing contribution to the knowledge and the thought of the world and their brilliant and colourful history. be it remembered also that the glory of the empire which was france is but the guarantee of a glory of divine revelation which lies ahead in the future; it will never be theirs until they cease living in the wonder of their past and go forth into the future to demonstrate the fact of illumination which is the goal of

any. berlin .s corpio. 8th. leo. 5th great britain. london. leo. 5th. libra. 7th italy .r ome .t aurus. 2nd. leo. 5th poland .w arsaw .c apricorn .1 0th .p isces. 12th russia. moscow .t aurus. 2nd. aquarius. 11th united states. washington. cancer. 4th. sagittarius. 9th an analysis of the signs ruling the different countries will make certain outstanding conditions apparent and even with the small knowledge of esoteric astrology now available will make certain definite information emerge in your minds as vitally explanatory. capricorn, for instance, seldom appears as a sign governing the egoic expression of any nation but quite often as governing the personality manifestation, or the exoteric country. austria, greece, india, japan and spain have capricorn as their personality rulers, indica

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

eeling nature to the symbol as a whole. study a total of four symbols a year. first, approach the symbol from its form aspect and seek to familiarise yourself with its outer aspect, with the sum total of lines, triangles, squares, circles, crosses and other forms of which it is composed, and as you do this endeavour to comprehend it from the standpoint of the intellect, using your memory and what knowledge you have, to understand it exoterically. then as soon as the symbol is truly familiar to you and can be recalled to mind with little effort, endeavour to sense its quality, to contact its vibration and to note its emotional effect upon you. this may vary from day to day or it may always be the same. be simply honest in your noting this astral reaction to the symbol and see where such rea

ies you inward from the brain to the mind, into the realm of ideas. it sweeps into focussed activity the mental apparatus. you then become aware of the concept or idea which the sign or symbol embodies. you comprehend its meaning and for what it stands. you grasp the purpose for which the form has been brought into manifestation. your study of number and of line has given you a rich background of knowledge upon the objective plane a richness in this case dependent upon your own personal reading, mental equipment and knowledge. your capacity to read a "meaning" into a symbol will be dependent also upon the richness of the meaning you ascribe to the events of your daily life, and your ability to really meditate. i would like to make clear to you that there is no set interpretation of any sym

he method of familiarising yourself with the form aspect of the symbol, and you know well its outer contour and externalisation. you know too that a peculiar series of lines (such as, for instance, the three lines forming a triangle) represent such and such an idea or truth or teaching. this is recorded in your brain, drawing on the resources of your memory. the registering of old information and knowledge anent the figures in a symbol serves to pull your consciousness up on to the mental plane and to focus it there in the world of ideas or of concepts. the concepts exist already upon the concrete levels of the mental plane. they are your mental and racial heritage and are ancient mental forms which you can now employ in order to arrive at meaning and significance. it is an ancient stateme

tuition, and when your inter-related understanding is firm and true. the hierarchy will be able to use the world aspirants as an instrument for the breaking of group glamour wherever it may be found. i refer to this possibility in order to incite you all to more rapid and steady growth and effort. you have been told that one of the needs lying before all aspirants is to arrive at that intuitional knowledge and that intelligent understanding of glamour, both individual and planetary, which will enable them most definitely to work at its dispelling. that understanding will necessarily be only relative, but in the course of the next few years, your knowledge of the subject and of the methods whereby glamour can be dissipated can be materially increased. this must happen if you work at the pro

d swell the number of those so engaged. train yourselves, therefore, and learn how to work. telepathic sensitivity is necessarily the objective of all groups of disciples, but it is the main objective of that group which we might call the telepathic communicators; here they can render potent service. groups of sensitives of this order can constitute a working, mediating body, and transmit the new knowledge and teaching for the race; they can mould public opinion and change the current of men's thoughts. all small groups of people, naturally and inevitably, arrive at a telepathic relation between themselves, and between the personnel of similar groups, and this is to be desired and fostered and should rightly and steadily increase. but, as your telepathic sensitivity is increased, see to it

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

d as recipient, is closely connected with initiation, and is one of the indications that a man is ready for that process. 2. the recipient of that which is conveyed to him on the "wings of thought- 9- telepathy and the etheric vehicle copyright 1998 lucis trust 3. the medium through which it is intended to convey the transfer of thought, of idea, of wish, of imprint, and therefore of some form of knowledge. this is the simplest statement of the elementary mechanics of the process. this indicates, likewise, the most elementary comprehension of the thought covered so frequently by the bhagavad gita in the words which we have translated in the west by the terms: the knower, the field of knowledge, and the known. you have oft been told that every sacred book, such as the bhagavad gita, for ins

uitional receptivity of the soul whose inclusiveness is absolute and who is at-one with the soul in all forms. those disciples who are working along this line are the nurturers of the seed of the future intuitional civilisation, which will come to its full glory in the aquarian age. the intuition is the infallibly sensitive agent, latent in every human being; it is based, as you know, upon direct knowledge, unimpeded by any instrument normally functioning in the three worlds. of this intuitional future age, christ is the seed man, for "he knew what was in man" today, a group or a unit of groups can be the nurturers of the seed of the intuition; the cultivation of sensitivity to telepathic impression is one of the most potent agencies in developing the coming use of the intuitive faculty. t

l goodwill upon the outer physical plane. in the statements given above in connection with the three great planetary centres you have the basis for the new and coming approach to divinity which will be known under the expression: invocative and evocative religion. it is this new science of impression which forms the subjective basis and the uniting element which binds together the entire realm of knowledge, of science and of religion. the fundamental ideas which underlie these great areas of human thought all emanate from intuitional levels; they finally condition the human consciousness, evoking man's aspiration to penetrate deeper into the arcana of all wisdom, for which knowledge is the preparatory stage. this science of impression is the mode of life of the subjective world which lies

ngle, than he likes to think or can conceive. you see, therefore, how these sciences of impression, of invocation and evocation, and of telepathy are naturally concerned with what is inherent in man and in his relation to his environment and circumstances. the germ or embryonic capacity for all types of planetary contact is inherent in every man and will not be frustrated in the long run. in this knowledge of goals already achieved in the three worlds lies the guarantee of achievement in the more subjective worlds which are present within the aspirant's surroundings but to which he remains as yet unawakened and unenlightened. i am seeking to make the matter as simple as i can, for much of the abstract formulations of the occult sciences and the academic psychologists are incident to the ov

vision of a compelling and conditioning nature, it is the result of invocation by the one seeking the new impression. when this invocative spirit is present, the results are inevitable and sure and the response evoked cannot be stopped. this is the basis of all the success of desire (material or otherwise, aspiration, prayer and meditation. always we get in time and space what we invoke; and the knowledge of this fact, scientifically applied, will be one of the great liberating forces for humanity. ix. expanding areas of conscious interaction the training given by the masters in their ashrams to their disciples has one main objective: to increase, develop and enable them to utilise in service their inherent and innate sensitivity. let- 33- telepathy and the etheric vehicle copyright 1998

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

n effort to weigh a theory or suggestion and to test out conclusions over the course of a few years. if you can do this, there may come to you an awakening of the intuition which will translate modern astrology into something of real moment and significance to the world. it is intuitional astrology which must eventually supersede what is today called astrology, thus bringing about a return to the knowledge of that ancient science which related the constellations and our solar system, drew attention to the nature of the zodiac and informed humanity as to the basic interrelations which govern and control the phenomenal and subjective worlds- 3- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 1. three basic statements. the statement is frequently made t

dpoint of our totally insignificant planet. the sun is not, as stated, in any sign of the zodiac. it simply appears to be so as it passes between our little sphere, the earth, and the constellations at any particular time or season. in ancient days it was believed that the earth was the centre of the solar system and that around it revolved the sun and all the other planets. this was the exoteric knowledge and position, though not the esoteric understanding. later, when further discoveries brought more light to the human mind, our planet was decentralised and the truth was more clearly seen, though much remains as yet to be discovered and may even be of as revolutionary a nature. from certain astrological angles, a similar process of decentralisation must take place and the solar system mu

gy to bring about. at present, the position of the average believer in astrology is that he is an individual of importance (at least to himself, that he is living on that important planet, the earth (important to humanity, and that, through astrology, he can discover his destiny and know what he ought to do. in making this comment, i do not refer to those few astrologers who possess real esoteric knowledge. they are few in number indeed, and only a handful of them are to be found- 4- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust practising at this time. the modern investigator likes to believe that on him impinge and through him flow all those energies which come from the sign in which the sun "finds" itself at the time of his birth. he regards him

ote that the human hierarchy (on chart 9-iv-4) is assigned no particular element as it has to fuse and synthesise them all. this is part of the great tests of initiation under scorpio. 12. this chart is drawn up in relation only to the fourth creative hierarchy, the human. it is not drawn in relation to the other planetary manifestations (the chart has been compiled from the very limited stock of knowledge that has thus far been revealed on the subject, and it is as correct as possible under the circumstances) each of the seven hierarchies of beings, found within the twelve, who are the builders or the attractive agents are (in their degree) intermediaries; all embody one of the types of force emanating from the seven constellations. their intermediary work, therefore, is dual: 1. they are

ising sign are coherently blended and expressed (in the case of both the individual or a planetary life) there comes a point of crisis wherein the soul and the personality are brought face to face. the angel of the presence, distributing solar fire and holding focussed electric fire, and the dweller on the threshold, expressing and utilising fire by friction, know each other "with intimate occult knowledge" the door then stands open wide through which the life and light of the three major constellations can after the third initiation be occultly available to the initiate, be he a liberated human being or a planetary logos. when astrologers understand the true significance of the constellation gemini, the twins, and the dual forces which pour through this sign (the "forces in conflict" as t

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

se, in the years that are coming, more and more people will testify to their existence, and i would like to make the way easier for them. this i will enlarge upon later and show how i personally came to know of their existence. in everyone's life there are certain convincing factors which make living possible. nothing can alter one's inner conviction. to me, the masters are such a factor and this knowledge has formed a stabilising point in my life. the second thing which i would like to do is to indicate some of the new trends in the world today which are definitely influencing mankind and raising the human consciousness. i want to point to some of the newer ideas which are coming out into the world of human thought from the inner group of masters and which are ushering in a new civilisati

aspiration and spiritual objectives and the same desire to serve. if i can manage to bring this out with clarity and force, that alone will justify this book. in the long range of human history and placed along with the world's great figures, who is alice ann bailey? a quite unimportant woman who was forced (usually against her will) by circumstances, by an actively intruding conscience, and by a knowledge of what her master wanted done, to undertake certain tasks. a woman who was always scared of life (perhaps partly due to an oversheltered childhood; who is naturally so shy that even today, if she has to go to a luncheon party, has to muster the courage to ring the bell; who is very domestic and loves to cook and wash (and god knows has done her full share of it) and who hates publicity

iples that will be good. you can see, therefore, that as a life story mine does not matter much. as a means, however, of proving certain facts which i know to be essential to the future happiness and progress of humanity the fact of the masters, the unfolding future for which the world war (just ended) is but a preparatory stage, and the possibility of telepathic and direct spiritual contacts and knowledge what i say may prove to be of service. many isolated mystics, disciples and aspiring men and women down the ages have known all these things. the time has now come when the masses of men everywhere must know them too. so here goes for the story of my life. do not be misled. it is not going to be a deeply religious effusion. i am a flippant and humorous person and almost painfully ready t

and yet the mystic way of introspection and of divine union must precede the occult way of intellectual realisation and divine perception. it always has in the life of the individual and of humanity as a whole. the mystic and the occult way, the way of the heart and the head, must fuse and blend and then humanity will know god and not just "feel after him if haply they may find him" this personal knowledge of god will, however, come by living normally and as beautifully as possible, by serving and by being interested in others and thus being decentralised. it will come by recognising the good life and the good in all peoples, by happiness and an intelligent appreciation of opportunity one's own as well as other people's. it comes through full and complete living. in the english graveyard w

talk about the law of karma which is, after all, only the eastern name for the great law of cause and effect; the emphasis is ever upon evil karma and how to avoid it. yet i would guarantee that, taking it by and large, there is far more general good karma than evil; i say this in spite of the world war, the unutterable horror by which we have been and are still surrounded and in spite of a real knowledge of the things with which all social workers constantly have to deal. the evil and the misery will pass but happiness will remain; above everything else will come the realisation that what we have so badly built must disappear and that ours is now the opportunity to build a new and better world. this is true because god is good, life and experience are good, and the will-to-good is eterna

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

1998 lucis trust esoteric healing a treatise on the seven rays volume iv by alice a. bailey copyright 1953 lucis trust copyright renewed 1981 by lucis trust- 1- copyright 1998 lucis trust introductory remarks the entire subject of healing is as old as the ages themselves, and has ever been the subject of investigation and experiment. but as to the right use of the healing faculty and forces, the knowledge is in its infancy. only in this age and generation is it at last possible to impart the laws of magnetic healing, and to indicate the causes of those diseases originating in the three inner bodies which today devastate the human frame, cause endless suffering and pain, and usher man through the portal which leads to the world of bodiless existence. only today is man at the point in the e

realise the power of the subjective worlds, and the new and vast science of psychology is his response to this growing interest. processes of adjustment, of elimination and of cure engage the minds of all thoughtful people as well as of all suffering people. we have much to do, and i ask therefore for patience on your part. when one enters the realm of healing, one enters a world of much esoteric knowledge, and of an infinity of conclusions, and one is faced with the formulations of many minds, who, through the ages, have sought to heal and to help. the why and the wherefore of disease have been the subject of endless investigations and speculations, and much definite deduction has been made as to the cures of such complaints; there has been also much formulation of methods, of techniques

verything else, and he must attract to him: a. the power of his own soul; this involves alignment through individual meditation. b. those whom he can help; this involves a decentralised attitude- 5- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust c. those energies, when need arises, which will stimulate the patient to the desired activity. this involves occult knowledge and a trained mind. the healer must understand also how to radiate, for the radiation of the soul will stimulate to activity the soul of the one to be healed and the healing process will be set in motion; the radiation of his mind will illumine the other mind and polarise the will of the patient; the radiation of his astral body, controlled and selfless, will impose a rhythm upon the agi

alth. part one the basic causes of disease this is the problem with which all medical practice down the ages has wrestled. in our present mechanistic age we have wandered far to the surface of things and away from the partially true point of view of earlier centuries which traced disease back of the "evil humours" bred and festering in the inner subjective life of the patient. in the evolution of knowledge on every hand we are now on the surface of things (note i do not use the word "superficial, and the hour has struck in which knowledge can again re-enter the realm of the subjective and transmute itself into wisdom. there is today a dawning recognition on the part of the best minds in the medical and allied professions, that in the subjective and hidden attitudes of the mind and of the e

for us to grasp. this should be admitted and grasped. this is the best man can do with his present mental apparatus. when the intuition rarely works, and the mind is seldom illumined, why should man arrogantly expect to understand everything? let him work at the development of his intuition and at achieving illumination. understanding may then come his way. he will have earned the right to divine knowledge. but the above recognition will suffice for our work and will enable us to lay down those laws and principles which will indicate the way humanity may gain release from the form consciousness and consequent immunity from the victory of death and those disease-dealing conditions which govern today our planetary manifestation. we will divide our consideration of the causes of disease into

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

s in the space-time manifold of relativity theory? this would be cold comfort from a warm heart and einstein does not offer this way out. indeed, einstein offers no clear solution. the simple truth is that the only counterweight to "materialism" is "idealism" and this must come out of the very heart of science, as an evolutionary development. researchers who know the data of science must take our knowledge about nature and synthesize it into a body of integrated principles to establish the pythagorean-platonic-bruno cosmology, a world picture similar to the pantheism of eastern thought, wherein man can reverence nature because nature is worthy of awe and reverence. a humanism that is exclusively anthropocentric is over-balanced and is in need of a world philosophy in which the infinite and

is primarily a service department to the students and faculty members carrying on their primary (but not more important) activities in the more specialized areas of study- 5- education in the new age copyright 1998 lucis trust "until contemporary times, there has been little need for such an adjunct to our institutions of higher learning. but with the increase in size of our specialized bodies of knowledge to the point where we are burying ourselves under the mountains of information and data the time has come to take seriously the problem of finding out what all this knowledge means. if the university cannot synthesize the overall implications of modern learning it will abdicate its historic role of providing universal principles for enlightened individuals seeking the benefits of the goo

questions and providing students with the stimuli and data necessary to the formulation of their own answers, the instructors in the department of unified studies will not pose as experts in integration. along with interested students, the faculty members will be seekers after synthesis. to illustrate the type of courses contemplated, the following possibilities are suggested: 1. the sociology of knowledge. 2. the interrelationships of religion, philosophy, science and art. 3. information theory, cybernetics and semantics. 4. the history and philosophy of science. 5. the history and presuppositions of the democratic theory of government (ideology. 6. contributions of biology, sociology and psychiatry to human welfare and progress. 7. the unity of knowledge. 8. the evolution of value system

e to you the trend of my thought and the purpose which i have in mind. perhaps the easiest way for me to do this is to formulate certain propositions which are of interest and which can carry illumination. i. education, up to the present time, has been occupied with the art of synthesising past history, past achievement in all departments of human thought and with the attainments to date of human knowledge. it has dealt with those forms of science which the past has evolved. it is primarily backward-looking and not forward-looking. i would remind you that i am here generalising, and that there are many and notable small exceptions to this attitude. ii. education has concerned itself primarily with the organising of the lower mind, and a child's calibre has been largely gauged by its reacti

on in the new age copyright 1998 lucis trust subject mathematics, biology, and so forth. the tendency of the newer education should be to make the subject of the educational experiment the conscious possessor of his equipment; it should leave him standing clear-eyed before life, with open doors ahead of him into the world of objective phenomena and relationships; it should have brought him to the knowledge of a door leading into the world of reality and through which he may pass at will and there assume and work out his relation to other souls. this second question relating to the type of experience which would aid the child to round out his development and be supplementary to the compulsory state curriculum is well-nigh impossible to answer, owing to the wide differences in human beings a

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

cended- 2- discipleship in the new age- volume ii copyright 1998 lucis trust he knew the astrological characteristics of the soul, a factor as yet unknown to present day astrology but of much importance in advanced stages of discipleship. he knew the exact condition and degree of unfoldment of all the force centres in the chela which in certain cases he stated in exact percentages. even with this knowledge given us we could not know which centre to stimulate next nor how much. moreover djwhal khul has said that given a consecrated active life of selfless service to one's fellowman the centres will unfold naturally and safely without attention to them. the master also knew the basic and planned purpose of the soul for the present incarnation, the hidden hindering karmic forces working out a

t upon the path. i have attempted to aid you in the instructions as a group more than as individuals, and i will therefore ask you to read each other's instructions with great care, for you will find your name and perhaps some suggestions occurring in other papers than your own. it is as a group that you work and as a group you go forward. the sense of criticism and wrong reaction to each other's knowledge is rapidly disappearing from among you. that is good. the growth of impersonality must be steady and sure. the faults evidenced by each and all of you are on the surface of your lives, but the deep inner integration and the activity of the divine nature in each of you is more definitely vital than before. i do not say that it is as yet in full right outer expression. it can and does prod

ven you much time and thought, and earnestly i have sought to aid you on the way. my love and strength are ever yours, but not always my time and attention. my earnest prayer is that the light may enfold you and the love of god transmute your lives. for many years i have been looking ahead with definite planning and intent to the work which began in the late summer of 1936. i have sought with the knowledge of some of you to prepare you all as a group for an active participation in this future work. as i enter upon the task of preparing you for future increased usefulness and for closer cooperation, i must myself perforce take certain risks, and there must be established between us a trust which will be based not on secrecy and reticences but on truth and understanding- 4- discipleship in t

humanity to vanquish this ancient evil. to do this presupposes crisis in your life and in the life of humanity. the handling of crises is the hallmark of the disciple, and every crisis met and rightly handled provides (once the difficulty is occultly- 10- discipleship in the new age- volume ii copyright 1998 lucis trust "under the feet) the place from which an extended vision can be gained, fresh knowledge can flow in and the transmuting light can shine from the angel of the presence and thus produce results. each of you has passed through a cycle of real difficulty and strain. this is true of all disciples. the past eighteen months have been months of precipitation, producing a chemicalisation, an interior process of upheaval and probably outer behaviour which may have caused concern to t

e to the spiritual hierarchy and working under its direction, inspiration and impression, but who know naught of esotericism so-called, do not recognise the hierarchy and (in their brain consciousness) remain unaware of its personnel, the masters of the wisdom. one of the tragedies today of the esoteric world is the vast amount of facts in the possession of esoteric students, and the piling up of knowledge anent the hierarchy and its personnel. in the minds of disciples this knowledge and this aspiration obliterates the need of their fellowmen. this constitutes one of the problems with which the hierarchy is faced. the problem of balance and of dual orientation is a very real one. as regards the impartation of spiritual knowledge, the masters who take pupils are faced with two problems: 1

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ll of them being active simultaneously, because this period marks the close of one age and the inauguration of the new. the factors to which i refer are, primarily, three in number: 1. this is a transition period between the passing out of the piscean age, with its emphasis upon authority and belief, and the coming in of the aquarian age, with its emphasis upon individual understanding and direct knowledge. the activity of these forces, characteristic of the two signs, produces in the atoms of the human body a corresponding activity. we are on the verge of new knowledges and the atoms of the body are being tuned up for reception. those atoms which are predominantly piscean are beginning to slow down their activity and to be "occultly withdrawn" as it is called, or abstracted, whilst those

the physical plane and so respond to their environment. the flow of energy, pouring through from the astral plane and (in a lesser degree) from the lower mental plane, is brought in contact with bodies that are unresponsive at first, and over-responsive later; it pours into brain cells which, from lack of use, are unaccustomed to the powerful rhythm imposed upon them; and humanity's equipment of knowledge is so poor that the majority have- 4- the externalisation of the hierarchy copyright 1998 lucis trust not sense enough to proceed with caution and to progress slowly. therefore, they are soon in danger and difficulty; their natures are oft so impure or so selfish that the new powers which are beginning to make their presence felt, and so opening up new avenues of awareness and contact, a

are not below the threshold of consciousness, but are actively used and functioning, it means that the solar plexus centre is open and active. when the corresponding mental faculties are present in consciousness, then it means that the throat centre and the centre between the eyebrows are becoming "awake" and active. but the higher psychic powers, such as spiritual perception with its infallible knowledge, the intuition with its unerring judgment, and psychometry of the higher kind with its power to reveal the past and the future, are the prerogatives of the divine soul. these higher powers come into play when the head and heart centres, as well as the throat centre, are brought into activity as the result of meditation and- 6- the externalisation of the hierarchy copyright 1998 lucis tru

does not include the higher. that between the lowest type of negative mediumship and the highest type of inspired teacher and seer are found a vast diversity of grades, and that the centres are not uniformly developed in humanity. the complexity of the subject is great, but the general situation can be grasped, the significance of the opportunity proffered can be understood, and the right use of knowledge be employed to bring good out of the present critical period, and thus the psychic and spiritual growth of man be fostered and nurtured. two questions should, i believe, at this time engross the attention of all workers in the field of esotericism and those who are engaged with the training of students and aspirants. i. how shall we train our sensitives and psychics so that the dangers c

he astral plane a familiar and well-known place of activity, accustoming mankind to a state of existence wherein are found their fellowmen, experiencing, living and following the path. i cannot here write concerning the technique of that training. the subject is too vast for a brief article. i do say, with emphasis, that a more careful and wise training is needed and a more intelligent use of the knowledge which is available, if sought after. i appeal to all who are interested in the growth of psychic knowledge to study, and think, and experiment, and teach, and learn until such time as the entire level of psychic phenomena has been lifted out of its present ignorant, speculative and negative position to one of potent assurance, proved technique, and spiritual expression. i appeal to such

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

elopments of which might be touched upon as follows: i. the repolarisation of the entire lower man so that his attitude toward the aggregate of forms which make up his field of general contact has changed. he is no longer deluded by the things of the senses but has in his hand that thread or clue which will eventually guide him out of the maze of the lower life perceptions into the field of clear knowledge and the realm where daylight is found; he will then no longer need to walk in the dark. this repolarisation is brought about in four ways, each of which provides the next step forward, and in their totality (and when- 1- copyright 1998 lucis trust definitely followed) will eventuate in the total subjugation of the personality. these four ways are: a constant and unfailing attempt to cent

e more advanced should follow this. the development of the faculty of mind control, so that the thinker grips and holds steady the mental processes and learns to regard the mind as the interpreter of the states of consciousness, as the transmitter of egoic intent to the physical brain and as the window through which the ego, the real man looks out upon vast and (to the majority) unknown fields of knowledge- 3- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust ii. an emergence into manifestation of the subjective aspect in man. one of the objects of evolution is that the subjective reality should eventually be brought forward into recognition. this can be expressed in several symbolic ways, all of them dealing with the same one fact in nature: t

her or manipulator according to the major ray upon which his monad may be found. iv. a series of tests leading to initiation. when a man is beginning to demonstrate the qualities of his ray and to prove of gradually increasing importance to his group, he will be prepared through tests, through trials, and through temptations for those final stages in development which will put into his power: the knowledge of certain laws governing matter and form- 4- a treatise on the seven rays- volume v: the rays and the initiations copyright 1998 lucis trust the keys of the mysteries connected with energy, with polarity, and with group relation. certain words of power which will give him control over the elemental forces of nature. insight into the planetary plans. upon these i need not enlarge, nor ne

g ego, the moment of greatest development is oft the moment of greatest pain (if apprehension measure up to opportunity) so in the evolving world. to those of you who have the inner sight and intuitive comprehension comes the opportunity to aid that apprehension and to lead a despairing world deep cast into darkness and distress one step nearer to the light. the work you have to do is to take the knowledge which is yours and adjust its application to the world's need so that recognition of the truth may be rapid. in the heart of every man lies hid the flower of the intuition. on that you can depend, and no eternal or cosmic fact clothed in a suitable form will fail to receive its meed of recognition and understanding. introductory statement- 7- a treatise on the seven rays- volume v: the r

spiritual platitudes; but they are rules for initiation which, if followed, will take the disciple and the group through a major spiritual experience; they embody the techniques of the new age, which necessitate group activity, group procedure and united action. earlier i said that these rules are the result of tried experience, and my use of the word "new" in this connotation is related to human knowledge but not to the initiatory procedure. that has always existed and always, at the great crises of initiation, disciples have moved forward in groups, even though they have not been aware of so doing. now disciples can become so aware, and the various ray ashrams will not only present their groups (large or small) to the initiator, but the personnel of these groups will now be aware of the

ALICE BAILEY THE LABOURS OF HERCULES

of jesus the christ, that radiant and perfected son of god, who "has entered for us within the veil, leaving us an example that we should follow his steps, we have portrayed the five stages of the path of initiation, which are the climaxing episodes for which the twelve labors have prepared the disciple. the oracle has spoken, and down the ages the word has sounded forth: man, know thyself. this knowledge is the outstanding attainment upon the path of discipleship, and the reward of all the work done by hercules. the nature of discipleship it might be of value here if we considered briefly the nature of discipleship. it is a word in constant use among aspirants in christian lands, as in the oriental religions. discipleship could be defined as the final stage of the path of evolution, and

te group achievement will be brought about by the many individual perfections. astrological connotations a secondary object of this study is to present an aspect of astrology which will differ from that usually expressed. we shall trace the story of hercules as he passed through the twelve signs of the zodiac. in each sign he expressed its characteristics, and in each sign, he achieved some fresh knowledge of himself, and through that knowledge demonstrated the power of the sign and acquired the gifts which the sign conferred. in each of the signs we shall find him surmounting his natural tendencies, controlling and governing his destiny, and demonstrating the fact that the stars incline, but do not control [7] the form of astrology which will, i believe, in time supersede the ordinary kin

f life unrolls, and we are carried forward on the impetus of a returning force towards a newer aspect of the goal, and a wider vision and realization. concentration upon the personal horoscope and the intense interest evinced by individuals in their own petty affairs may be natural and normal, but it is nevertheless myopic. the consciousness that we are integral parts of a greater whole, and that knowledge of the divine sumtotal can alone reveal the vaster purpose. these are the ideas that must eventually supersede our personal concentrations. our small life histories must disappear in the larger picture. hercules astrologically enacted the life history of every aspirant, and demonstrated the part which the unit must play in the eternal enterprise. a great eastern teacher has expressed in

ered. too much is overlooked and too little known to make astrology the exact science that many claim it to be. the claim will be fulfiled at some future date, but the time is not yet [8] astrology as now practised is doomed to break down, owing to the rapidity with which souls are controlling their personalities. the casting of the horoscope of the soul will not be based on our three dimensional knowledge, for the laws of time and space have no hold over the soul (esoteric astrology. we will therefore in this study deal with an astrology which will be non-mathematical and which will have no relation to the casting of horoscopes. it will concern itself with the twelve types of energy by means of which consciousness of the divine reality is brought about through the medium of form. in no di

(esoteric astrology. we will therefore in this study deal with an astrology which will be non-mathematical and which will have no relation to the casting of horoscopes. it will concern itself with the twelve types of energy by means of which consciousness of the divine reality is brought about through the medium of form. in no distant heaven and in no subjective state did hercules arrive at this knowledge. in the physical body, handicapped and limited by the tendencies conferred on him by the sign in which he performed the labor, he attained understanding of his own essential divinity. through the overcoming of form and the subjugation of matter, a picture is given us of an unfolding divine self-realization. in the study therefore of hercules the disciple, and of christ, the world savior

AN INTRO TO STUDY OF THE KABALAH

and yet ready to serve the infinite" d. t. suzuki- 133- the labours of hercufian introduction to the study of the kabalah by william wynn westcott preface students of literature, philosophy and religion who have any sympathy with the occult sciences may well pay some attention to the kabalah of the hebrew rabbis of olden times; for whatever faith may be held by the enquirer he will gain not only knowledge, but also will broaden his views of life and destiny, by comparing other forms of religion with the faith and doctrines in which he has been nurtured, or which he has adopted after reaching full age and powers of discretion. being fully persuaded of the good to be thus derived, i desire to call attention to the dogmas of the old hebrew kabalah. i had the good fortune to be attracted to t

he has been nurtured, or which he has adopted after reaching full age and powers of discretion. being fully persuaded of the good to be thus derived, i desire to call attention to the dogmas of the old hebrew kabalah. i had the good fortune to be attracted to this somewhat recondite study, at an early period of life, and i have been able to spare a little time in subsequent years to collect some knowledge of this hebrew religious philosophy; my information upon the subject has been enlarged by my membership of the rosicrucian society. yet the kabalistic books are so numerous and so lengthy, and so many of them only to be studied in rabbinic hebrew and chaldee that i feel to-day less confident of my knowledge of the kabalah than i did twenty years ago, when this essay was first published

still extant, a controversy has raged among modern critics, who deny the asserted era of each work, and try to show that the assumed author is the only person who could not have written each one in question. but these critics show the utmost divergence of opinion the moment it becomes necessary to fix on a date or an author; so much more easy is destructive criticism than the acquirement of real knowledge. let us make a short note of the chief of the old kabalistic treatises. the "sepher yetzirah" or "book of formation" is the oldest treatise; it is attributed by legend to abraham the patriarch: several editions of an english translation by myself have been published. this work explains a most curious philosophical scheme of creation, drawing a parallel between the origin of the world, th

material for teaching the populace; and the other a long series of treatises of a more abstruse character, designed to illustrate their secret doctrines and esoteric views. the sepher yetzirah, and the zohar or book of splendour represent the kernel of that oral instruction which the rabbis of the olden times prided themselves upon possessing, and which they have even claimed as being "the secret knowledge" which god gave to moses for the use of the priests themselves, in contradistinction to the written law intended for the masses of the people. one of the principal conceptions of the kabalah is that spiritual wisdom is attained by thirty-two paths, typified by the ten numbers and the twenty-two letters; these ten again being symbols of the divine emanations, the sephiroth, the holy voice

60 ayin aa, ngh 70 there were also several final letters, final k, 500; final m, 600; final n, 700; final p, 800; and final tz, 900. note that the divine name jah, jh, numbered 15, and so in common usage the number 15 was always represented by 9 and 6, thv, teth and vau. the kabalistic rabbis granted the natural meaning of the words of the "torah" or law books of the old testament as a guide to a knowledge of proper conduct in life and as a proper reading for the synagogue and home but they claimed that each verse and narrative, each law and incident, had also a deeper and concealed meaning of a mystical character to be found by their calculations, conversions, and substitutions, according to their rules of gematria, notaricon, and temura: the first name is of greek origin, the second from

ANATHEMA OF ZOS

nd know not the way of virtue. there is no virtue in truth, nor truth in righteousness. law becomes of desire's necessity. corrupt is the teacher, for they who speak have only spent words to give. believe or blaspheme! do ye not speak from between your thighs? to believe or unbelieve is the question. verily, if you believe of the least-ye needs must thrive all things. ye are of all things, of all knowledge, and, be like, will you or stupidity to further self-misery! your wish? your heaven? i say your desire is women. your potential desire a brothel. ah, ye who fear suffering, who among ye has courage to assault the cloudy enemies of creeds, of the stomach's pious hopes? i blaspheme your commandments, to provoke and enjoy your bark, your teeth grinding! know ye what ye want? what ye ask? kn

ANTINOMIANISM

the degree and form of self responsibility. the rhp vs. lhp is not good against evil in the classic socialized, religious, cultural sense. it is about the most important choice a conscious being can make during his/her life. the loss of personal individuality and egocentric consciousness to the gentleness, solicitude and peace of god or fighting to maintain the individual will, the sense of self knowledge and being that the lhp recognizes as a special "gift" which enables that choice to be made, and of which carries a tremendous degree of personal responsibility to successfully manifest. the lhp seeks to retain individuality of self, the rhp seeks "oneness" with god. the lhp understands oneness as a technology that promotes the dissolution of the individual self into a greater whole. the

, and replacing them with what you do know the entire world as you view it will change. wisdom comes from ideas that help free you from that which is not your own. thus opening the floodgate to what can be yours through the divine gift. any text which asks you to accept its tenets- on blind faith or dogma- is an abhorrence to the dignity of the soul which seeks its true expression through its own knowledge of self. any text which asks you to examine its ideas and sources and then determine for yourself the validity of its ideas is to be esteemed. the answers are out there, but it will take an awakening, a desire, and the will to seek for the tree to bear its fruit. antinomianism is not only a dissent from spiritual ideas that are not your own, that you have not experienced, but also from c

APOCRYPHON OF JOHN

ed to him, since he does not receive anything from another, for it would be received on loan. for he who precedes someone does not lack, that he may receive from him. for rather, it is the latter that looks expectantly at him in his light "for the perfection is majestic. he is pure, immeasurable mind. he is an aeon-giving aeon. he is life-giving life. he is a blessedness-giving blessed one. he is knowledge-giving knowledge. he is goodness-giving goodness. he is mercy and redemption-giving mercy. he is grace-giving grace, not because he possesses it, but because he gives the immeasurable, incomprehensible light "how am i to speak with you about him? his aeon is indestructible, at rest and existing in silence, reposing (and) being prior to everything. for he is the head of all the aeons, and

ought from herself and the conception of the invisible spirit and foreknowledge. she wanted to bring forth a likeness out of herself without the consent of the spirit- he had not approved- and without her consort, and without his consideration. and though the person of her maleness had not approved, and she had not found her agreement, and she had thought without the consent of the spirit and the knowledge of her agreement (yet) she brought forth. and because of the invincible power which is in her, her thought did not remain idle, and something came out of her which was imperfect and different from her appearance, because she had created it without her consort. and it was dissimilar to the likeness of its mother, for it has another form "and when she saw (the consequences of) her desire

er, which is the likeness of their spirit. the root of this (tree) is bitter and its branches are death, its shadow is hate and deception is in its leaves, and its blossom is the ointment of evil, and its fruit is death and desire is its seed, and it sprouts in darkness. the dwelling place of those who taste from it is hades, and the darkness is their place of rest "but what they call the tree of knowledge of good and evil, which is the epinoia of the light, they stayed in front of it in order that he (adam) might not look up to his fullness and recognize the nakedness of his shamefulness. but it was i who brought about that they ate" the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 9 of 12 8/16/2006 5:17 pm and to i said to the savior "lord, was it not the serp

his wife, and they will both be one flesh. for they will send him his consort, and he will leave his father and his mother (3 lines unreadable "and our sister sophia (is) she who came down in innocence in order to rectify her deficiency. therefore she was called life, which is the mother of the living, by the foreknowledge of the sovereignty of heaven. and through her they have tasted the perfect knowledge. i appeared in the form of an eagle on the tree of knowledge, which is the epinoia from the foreknowledge of the pure light, that i might teach them and awaken them out of the depth of sleep. for they were both in a fallen state, and they recognized their nakedness. the epinoia appeared to them as a light; she awakened their thinking "and when yaltabaoth noticed that they withdrew from h

le spirit has gained strength when they went astray. and he burdens the soul and draws it to the works of evil, and he casts it down into forgetfulness. and after it comes out of (the body, it is handed over to the authorities, who came into being through the archon, and they bind it with chains and cast it into prison, and consort with it until it is liberated from the forgetfulness and acquires knowledge. and if thus it becomes perfect, it is saved" and i said "lord, how can the soul become smaller and return into the nature of its mother or into man" then he rejoiced when i asked him this, and he said to me "truly, you are blessed, for you have understood! that soul is made to follow another one (fem, since the spirit of life is in it. it is saved through him. it is not again cast into

ARADIA GOSPEL OF THE WITCHES

of the indifference ofscholars to the curious traditions preserved by wizards and witches, i refer to rome, and especiallyto northern italy. g. pitrdid all that was possible for one man as regards the south. since the fore-going chapters were written, i received naples in the nineties, by e. neville rolfe, b.a, in which adeep and intelligent interest in the subject is well supported by extensive knowledge. what will be tothe reader of my book particularly interesting is the amount of information which mr. rolfe givesregarding the connection of dianawith witchcraft, and how many of her attributes became those ofthe madonna. the worship of diana, as he says, prevailed very extensively. so much so, thatwhen christianity superseded paganism, much of the heathen symbolism was adapted to the ne

man aradia, though the two, mother and daughter, are confused orreflected in the different tales, even as jahvehis confused with the elohim.remains to be said that the adam-nable and eve-il, or adamite assemblages enjoined in thegospel of sorcery, are not much, if at all, kept up by the now few and far between old or youngwitches and venerable wizards of the present day. that is to say, not to my knowledge in central ornorthern italy. but among the rous, viveurs, and fast women of florence and milan where theyare not quite as rare as eclipses such assemblies are called balli angelicior angels balls. theyare indeed far from being unknown in any of the great cities of the world. a few years ago a sundaynewspaper in an american city publshed a detailed account of them in the dance-houses of t

hat the witches even yet form a fragmentary secret society or sect, that they call it that of the oldreligion, and that there are in the romagna entire villages in which the people are completely hea-then, and almost entirely governed by settimani or seven months children, may be read in thenovel of the name, as well as several papers published in divers magazines, or accepted from myown personal knowledge. the existence of a religionsupposes a scripture, and in this case it maybe admitted, almost without severe verification, that the evangel of the witches is really a very oldwork. thus it is often evident that where a tradition has been taken down from verbal delivery, theold woman repeats words or sentences by whole chapters which she does not fully understand, buthas heard and learned

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

of an unexplored realm of mystery extending behind the charges. it was the day of voltaire, and it happened that a shallow infidelity was characterised by the kind of licence which fosters intellectual extravagance, by a leaning in directions which are generally termed superstitious- though superstition itself was pilloried- and in particular by attraction towards occult arts and supposed hidden knowledge. advanced persons were ceasing to believe in the priest but were disposed to believe in the sorcerer, and the templars had been accused of magic, of worshipping a strange idol, the last suggestion- for some obscure reason- being not altogether indifferent to many who had slipped the anchor of their faith in god. beyond these frivolities and the foolish minds that cherished them, there we

von hund himself following in 1743- not at hamburg, but at paris- for all of which no authority is cited and imagination may seem to have been at work. but some of the statements, including those of other english writers, are referable to a source in thory's acta latamorum. when woodford speaks of von hund's admission into templar masonry at clermont as not a matter of hypothesis, but of certain knowledge, he is dependent on the french historian, according to whom the german baron was made a mason at paris in 1742. the chapter of clermont was founded in that city so late as 1754, and some time subsequently von hund retunied thither, with the result that he derived templar teaching from clermont, on which he built up the observance system. but, whatever the point is worth, this story is no

it was installed in a vast building, and that it attracted the higher classes of french freemasons, which notwithstanding it ceased to exist in 1758, being absorbed by the council of emperors established in that year for the promulgation of a different grade system. i am in a position to reflect some light for the relief of these complications by reference to dutch archives which have come to my knowledge. the date of the chapter's foundation remains uncertain, but it was in activity between 1756 and 1763, so that it was not taken over- as gould suggests- by those masonic emperors to whom we are indebted for the first form of the scottish rite, ancient and accepted. it is not impossible that its foundation is referable to the first of these dates, when it superposed on the three craft gra

to wrest the transmuting process from the hands of its custodians. jacques de molay and his co-heirs died to preserve it, but three of the initiated knights made their escape and after long wandering from country to country they found refuge in the caves of mount heredom. they were succoured by knights of st. andrew of the thistle, with whom they made an alliance and on whom they conferred their knowledge. to conceal it from others and yet transmit it through the ages they created the masonic order in i340; but the alchemical secret, which is the physical term of the mystery, has been ever reserved to those who can emerge from the veils of allegory- that is to say, for the chiefs of st. andrew of the thistle, who are princes of the rosy cross, and the grand council of the chapter. the alc

at the english provincial grand lodge, from 1766 to 1778; and even now the list is not exhausted. the explanation of this influence through all its period and everywhere is (i) that which lay behind the romantic thesis of ramsay, as shown by his work on the philosophical principles of natural and revealed religionmystery of hidden knowledge perpetuated in the east from the days of noah and the flood (2) that which lay behind, as already mentioned, the talismanic attraction exercised on masonic minds in the eighteenth century by the name of knights templar, because the church had accused them. they had learned strange things in the east: for some it corresponded to the view of ramsay, for others to occult knowledge on the si

BALANONES TEMPLE OF SET FAQ

ting more information 7.6 those stories about us 8.0 miscellaneous 8.1 miscellaneous links 8.2 faq/ref sources> 1.0 introduction the temple of set is probably best described as an initiatory magical order of the left hand path, a description which probably doesn't mean much to those without occult backgrounds "initiatory" means the tos advocates self-advancement through a series of levels of self-knowledge and similar attributes "magical" means that the tos openly works with magic (non-scientific cause and effect, not stage magic "left hand path" indicates that the path followed by setians is one of concentration and refinement of the self, leading toward more and more individuality and more and more individualism, as opposed to the right hand path goals of growing toward some outwardly de

d varied paths which lead to it. xeper such as it is results in a deeper recognition of self consciousness, i.e, the uniquely human ability to sense its separateness within the body even while it resides within it. this heightened sense of self being, itself the result of polaric constituents- its me, in this other thing called a body- becomes a building block of a personal methodology based upon knowledge, intuition, learning and change as a result of the preceding. the results of xeper are manifestations into the world of ideas, art, science and culture. for the individual the results of xeper become a metaphysical departure point for developing a bond with the prince of darkness by creating a matrix of linked ideas whose path leads towards the genesis of self being. you'll find another

just as we have been found to be useful to the member's own growth. more, through hard work the individual has opened him- or herself to the forces of becoming within the body-soul complex. this is a place of great excitement and achievement. we recognize our adepts by the quality of their adventures and projects. this is where we differ form most occult schools that would award degrees based on knowledge and memory feats. these members are free to work with our philosophies and to participate in our activities to the fullest. more members are in the second degree than any other level of initiation. we title this degree "adept" declaring them able to pursue any and all goals applicable to their personal growth- the third degree wears a black medallion. this is a member who not only has sh

black magic) means, or apprehension of the forms/principles of the natural/non-natural universe (greater black magic. black magic inverts the formula of religion from "thy will be done" to "my will be done" the temple of set teaches both theory and practice of lbm/mbm/gbm, along with individual and social ethical considerations to which the initiate must be sensitive in order to use such magical knowledge creatively, constructively, and responsibly [descriptions of "black magic" as involving human or animal sacrifice, rape, or other illegal or reprehensible practices are merely judaeo/christian propaganda, and have no basis in truth whatever] 4.2 ritual practices setian ritual practice is generally not discussed in public forums. however, some specific questions seem to require answers- d

it's a challenge. that hypothetical initiate would have to work at it- corresponding with as many setians as possible at the i* and ii* levels (for breadth of perspective) and with several members of the priesthood. he would have to take responsibility for maintaining correspondences, for establishing new ones to replace old ones that move on, and for demonstrating to the priesthood his level of knowledge, his activity and study, and his advancement, along setian lines. it's a job. it's not easy. magister l. was the only setian in finland, and he had to work to overcome the difficulties inherent in demonstrating his xeper into the ii. magister w. faced the same challenges in germany some years earlier. magister k and magister a in the british isles had it almost as bad, but at least engli

BAPHOMANTIS LUCIFERIAN SATANIC MASS

eve 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 with you (priest) then say: bringer of enlightenment, i greet you who cause us to seek the forbidden knowledge and find true light in darkness" then dip your finger in the wine in the chalice, construct in the air an inverted pentagram then say, blessed are the strong for they shall inherit the earth! blessed are the proud for they shall breed gods! let the humble and meek die in there misery! hail our father and lord of the earth! pick up the paten with host on it, hold it in front of you. and s

lessed are the strong for they shall inherit the earth! blessed are the proud for they shall breed gods! let the humble and meek die in there misery! hail our father and lord of the earth! pick up the paten with host on it, hold it in front of you. and say: sancttissimi corporsis satanas, recieve this host lord lucifer which i, thy worthy servant offer to thee. may i gain strength through you and knowledge to serve you better! so be it! place paten(host) back on altar. pick up chalice raise it up towards the inverted pentagram and say: i offer the chalice of desire that it may arise in thy sight of thy majesty for my use and gratification and be pleasing unto thee. to satan, giver of youth and happiness! place chalice back on alter and spinkle incense onto the burning coals of incent burne

lucifer, my eternal love, to serve you for all of eternity, accept me now for i am truly yours forever! i shall take comfort within you. accept me always as your own, blood of your own blood, flesh of your own flesh, shed me in your darklight, and hold me forever in your warm and loving embrace.veni, omnipotens aeternae diabolus, hail lucifer! male: do the same but say: i through you have gained knowledge and strength. accept me lucifer, as your son, as your own. as i give to you my body, and my undying love. accept me now and forever, as your own, blood of your own blood, flesh of your own flesh, eternally as your own son. veni, omnipotens aeternae diabolus, hail lucifer! after return to the altar, pick up the host hold it up and say: behold the body of yeshua the deciever. i invoke thee

BASIL VALENTINE TWELVE KEYS

he day of his death, remembered me in his hourly prayers. and his prayers, together with my own diligence, so prevailed with god, that there was revealed to me that great secret which god ever conceals from those who are wise in their own conceits. thus have i been wishing to reveal to you in this treatise, as far as may be lawful to me, the stone of the ancients, that you, too, might possess the knowledge of this highest of earthly treasures for your health and comfort in this valley of sorrow. i write about it, not for my own good, but for that of posterity, and though my words be few and simple, that which they import is of immeasurable magnitude. ponder them well, that you also may find the rock which is the foundation twelve keys of basil valentine 6 of 95 stone of truth, the temporal

ll, that you also may find the rock which is the foundation twelve keys of basil valentine 6 of 95 stone of truth, the temporal blessing, and the eternal reward. twelve keys of basil valentine 7 of 95 the tract of basilius valentinus, the benedictine, concerning the great stone of the ancient sages. in the preface, gentle reader, and zealous student of this art, i promised to communicate to you a knowledge of our corner stone, or rock, of the process by which it is prepared, and of the substance from which it was already derived by those ancient sages, to whom the secret of our art was first revealed by god for the health and happiness of earthly life. let me assure you that i fully intend to fulfil my promise, and to be as plain with you as the rules of our art permit, not misleading you

kable gift, by succouring the poor and the distressed, and by opening your hand and your heart to the needy. then god will bless your labour, and reward your search with success, and yourself with a seat in heaven as the fruit of your faith. do not despise the truthful writings of those who possessed the stone before us. for, after the enlightening grace of god, it is from them that i received my knowledge. let your study of them be increased and repeated often, lest you lose the thread twelve keys of basil valentine 9 of 95 of insight, and the lamp of understanding be extinguished. give yourself wholly to study, and be not flighty or doubleminded. let your mind be like a firm rock, in which all the various sayings of the sages are reduced to the unity of their common meaning. for a man wh

e light, lest the darkness deceive thee! the gods revealed to me this matter in a profound sleep. happy is the man who knows the great works of the divine power. blessed is he whose eyes are opened to behold light where before they saw darkness. two stars are given by the gods to man to lead him to great wisdom. gaze steadily upon them, follow their lights, and you will find in them the secret of knowledge. the bird phoenix, from the south, plucks out the heart of the mighty beast from the east. give the animal from the east wings, that it may be on an equality with the bird from the south. for the animal from the east must be deprived of its lion s skin, and lose its wings. then it must plunge in the salt water of the vast ocean, and emerge thence in renovated beauty. plunge thy volatile

stowed upon me so long ago, i am bound to render god thanks, now and evermore. amen. when the old man had thus spoken, he vanished from their sight. but all who had heard him went each man to his house, and meditated on his words by day and by night. twelve keys of basil valentine 23 of 95 here follow the twelve keys of basilius valentinus, the benedictine, with which we may open the doors of the knowledge of the most ancient stone and unseal the most secret fountain of health. twelve keys of basil valentine 24 of 95 first key let my friend know that no impure or spotted things are useful for our purpose. for there is nothing in their leprous nature capable of advancing the interests of our art there is much more likelihood of that which is in itself good being spoiled by that which is imp

BEHOLDERS OF NIGHT

minated through the work of the left hand path, through the development of ones own self-divinity, through our famulus and servitors, the guardians and angels of our temple, the arcana of self as revealed in essence. each individual is a model of lucifer, whom is the imagination, or self. that we must shadow forth the adversary to rebel against the natural order, to awaken the black flame of self-knowledge. we are thus iblis, the children of the fire djinn whom shall taste from the skulls of the sleeping. ii) the adversary oh moon nourished haunters of dreams, who have tasted the souls blood of life, from the graves of corpse-sleep from which ye emerge, from the pools of blood beneath the fountains of red sea, that emerge from the dreaming sleep of azrail, move now through the manes of the

s through the chthonic realms of the earth (satanas or mephistopheles, or the demonium of the earth, from which one then rises through the higher octaves of saturn (lucifer. within a sabbatic sense, the arcanum of lucifer is presented in the dual essence of self-liberation, isolation and transformation. just as lucifer/azazel fell from the sphere of light to the darkness of the earth, shall a new knowledge be gained in the exploration of the chthonic realms of the psyche. from tasting and knowing the darkness shall the light be controlled and mastered unto the self. one of the specific focuses of the sabbatic path is one rising to acknowledge that the only god is the self, from which all other god and goddess find their existence in, it is from the well spring of the abyss (the subconsciou

bably in this sense, one of the first vampyre forms of ancient history. while similar to other fallen angels such as azazel/iblis or lucifer, there is a strong separation of ahriman from such fire djinn. the reason for this is that ahriman is of death and shade, a black flame of essence hidden by the cloak of darkness. iblis/azazel/lucifer is an angel of light, self-liberation and illumination of knowledge (gnosis. in this however, do not dismiss the forces of darkness, they are essential to ones own individual initiation and growth. it is in the darkness that the roots give the nourishment for the tree to reach for the sun. ahriman is thus a form of the vampyre, the shadow which grows in the darkness and solitude of psychic seclusion, isolation and loneliness. many forms may be taken by a

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

nered from this trip permeates this work. the secondary diachronic elements of this study have been pulled from the above works and secondary materials. the central goal of this thesis is to provide a detailed description and greater analysis of tsiu marpo, and through him the relationship between protector deities and the tibetan buddhist community. however, this cannot be done without a cursory knowledge of tibetan history as well as an understanding of the historical contexts surrounding these texts and associated practices. therefore, there will be a constant awareness of these events as happening in history, but a detailed historical examination will not be provided. 8 it is possible that this text is an edition of the lightning garland of a hundred thousand quick invocations (bskul b

ard, the land of tibet is perceived as a buddha land manifested out of the compassion of the bodhisattva avalokite.vara. matthew kapstein argues convincingly that this change was due to a dual process of buddhist conversion. during the height of imperial expansion in the yarlung dynasty, buddhism was incorporated for a number of political reasons to validate the empire as a center of the buddha s knowledge and power. after the dynasty fell, this mythic self-representation remained and the empire was in turn mythologized to validate buddhism. the attitude of conquest in tibet during these periods shifted from political to spiritual. by this process, the cult of avalokite.vara expanded in popularity, and in this view tibet itself came to supersede india as a land of buddhist origins.69 the e

he riders that accompany him. as detailed in these two accounts, and noticeable in his statues and paintings, tsiu marpo is primarily red in body color, in keeping with the generic description of all might demons. his upper teeth gnaw at his lower lip and his face is permanently contorted with rage. in some of these depictions, he has three eyes to represent his connection with buddhist truth and knowledge. in paintings (figure 12) and drawings (figures 13 and 14, he is often mounted on his horse and spearing someone who hangs by his lasso below his horse s hooves. this being personifies the enemy of the buddhist teachings. he is surrounded by red flames and smoke, and appears to ride over a red ocean of blood. in contrast, statues of tsiu marpo tend to be less dynamic. they maintain the s

manner, the sixth chapter seems almost preparatory, and indicates that the ritual performer would no doubt have to be well-acquainted with this entire text before proceeding. this acquaintanceship would be due to the great familiarity that a ritual performer would have with the general structure of tibetan ritual, having grown accustomed to them after years of monastic study and performance. this knowledge is then applied in the performance of specific rituals, which allows the performer to move efficiently through the service and even incorporate some adaptation. in ritual programs such as this, the performer draws on the content of multiple chapters simultaneously in order to perform the ritual properly. this is not unlike bentor s observation, where the accomplishment of the ritual is s

blo bzang rgya mtsho; 1617-1682. 1.7 departing food and drink offerings the central ritual activities of offering and petition have been completed, and so a final series of departing offerings are made. these offerings mimic those provided above, but an explicit request for tsiu marpo to depart the ritual site is added. his services have been properly requested and the performer is secure in the knowledge that his petitions will be fulfilled; therefore, it is at this time that tsiu marpo must exit. the text annotation dictates that the ritual 88 should be performed once again at a later date; however, no detail is provided as to when or if it should indeed be performed again. once more, such details are known to the performer of the ritual, and may even be yet another ground of innovation

BLACK SERPENT1

center of the ritual space. kneel at the altar in prayer "we pray thee lucifer, bestow upon us the strength of your design. let the eagle bring us a new understanding. your light shall be our protection and guide us through this life to enlightenment. we are as the wind. we humbly pay homage to thee in our offer of incense that you may know our respect for your vast strength. we offer requests of knowledge and reflection that we may employ your creation to do so. hail lucifer. lord and master of enlightenment" then comes the typical ritual body in which requests of concentration, knowledge, intellect, and purification are burned at the altar (i.e. a bowl, incense burner, or bonfire) the ashes must be crushed to a fine powder and later dispersed in the wind. some sects choose to sing hymns

the same time quite complex. the darkest of gods allows us to explore, vicariously, the things we do not understand. they provide us the spiritual opportunity to allow our most carnal, instinctive nature to flourish. they do not condemn us for sin, nor do they disallow us earthly pleasures or anger or many of the other so-called "imperfections" that plague mankind. what these demons do provide is knowledge, the constant reminder of the power within ourselves, and the power of the elements and unseen forces around us. many misconceptions of the "black arts" have been conceived over the passage of time. numerous are the allegations that covens murder unborn children and use virgin blood in sacrifice to their infernal legions. these myths, often perpetuated and fed into by our own hysteria, c

n (serpent) 13. a ritual implement used to invoke. 14. one that performs the duties of a servant to another; an attendant. 15. a song of praise or thanksgiving to god or a deity down 9. demon of lust 16. in the dukante hierarchy he is twin to lucifer and a militant, controlling daemon. 17. the nine divinities represent the natural in the universe. 18. priestess of battle. 19. daemoness of herbal knowledge. 20. depictions representing a daemonic entity. a signature.(plural) 21. a latin name for satan 22. an offering to lucifer 23. reversed satan 24. bringer of light and enlightenment 25. to invest with ministerial or priestly authority 26. she teaches all magick and sorcery. 27. mar de camp of hell 28. demon of domination according to dukante hierarchy 31 name that sigil no cheating! put y

BLACK WITCHCRAFT

st in any tangible form if humanity did not empower them; either subconsciously or consciously, thus by the adept becoming does the godform become. deific energy is a source not only based within the blood of the practitioner, of the atavistic or primal recesses of the human mind. this deific energy or power may be recalled into the flesh and conscious mind of the practitioner, thus one finds the knowledge undertaken by earlier sects such as the golden dawn, the maskhara of the arabic and asian tribes, austin osman spare s zos kia cultus, etc. there are numerous rituals explored by luciferian sabbat practitioners within the order of phosphorus and the black order of the dragon which utilize old methods of lycanthropy and the shedding of flesh, of shape shifting by dream in therion form to

become as your models. within the black tradition the luciferian trinity which is composed of samael lilith cain hold significance in the model of practice within the cult. this trinity is an alchemical process of becoming in which the magician aligns and utilizes the deific associations of samael lilith cain to transform their consciousness into the divine essence which is baphomet, the head of knowledge. to described samael, a small section as follows is from liber hvhi, a ritual work which defines the deeper and darker practice of the left hand path in terms of witchcraft. 5 for the devil is called diabolus, that is, flowing downwards: that he which swelled with pride, determined to reign in high places, fell flowing downwards to the lowest parts, like the torrent of a violent stream

BLAVATSKY H P ANTHROPOGENESIS

han they paid to it on finding the same in genesis and the bible. yet the number of the ancestral spirits and their seven groups of human progeny are there, notwithstanding the dilapidated condition of the fragments, as plainly as they are to be found in "pymander" and in the "book of the concealed mystery" of the kabala. in the latter adam kadmon is the sephirothal tree, as also the "tree of the knowledge of good and evil" and that "tree" says verse 32 "hath around it seven columns" or palaces, of the seven creative angels operating in the spheres of the seven planets on our globe. as adam kadmon is a collective name, so also is the name of the man adam. says george smith in his "chaldean account of genesis "the word adam used in these legends for the first human being is evidently not a

te of the world. and in his last lecture, as shown elsewhere, sir w. thomson declares (1887) that the sun is not older than 15 millions of years! meanwhile, basing his arguments as to the limits to the age of the sun's heat, on figures previously established by sir w. thomson, mr. croll allows 60 millions of years since the beginning of the cambrian period. this is hopeful for the lovers of exact knowledge. thus, whatever figures are given by occult science, they are sure to be corroborated by those of some one among the modern men of science who are considered as authorities[[vol. 2, page] 11 the tropics at the pole. no two geologists or naturalists agree as to the figures. thus, there is a wide margin for choice offered to the occultist by the learned fraternity. shall we take for one of

e sons of twilight- vii. 24. the sons of wisdom, the sons of night, ready for rebirth, came down, they saw the vile forms of the first third "we can choose" said the lords "we have wisdom" some entered the chhaya. some projected the spark. some deferred till the fourth. from their own rupa they filled the kama. those who entered became arhats. those who received but a spark, remained destitute of knowledge; the spark burned low. the third remained mind-less. their jivas were not[[footnote(s* the idea and the spirit of the sentence is here given, as a verbal translation would convey very little to the reader[[vol. 2, page] 19 the slokas of "dzyan" ready. these were set apart among the seven. they became narrow-headed. the third were ready "in these shall we dwell" said the lords of the flam

these few lines, admirably rendered by dr. j. m. crawford, of cincinnati. the hero lemminkainen, the good magician "hews the wall with might of magic, breaks the palisade in pieces, hews to atoms seven pickets, chops the serpent wall to fragments. when the monster little heeding. pounces with his mouth of venom at the head of lemminkainen. but the hero, quick recalling, speaks the master words of knowledge, words that came from distant ages, words his ancestors had taught him (d) in china the men of fohi (or the "heavenly man) are called the twelve tien-hoang, the twelve hierarchies of dhyanis or angels, with human faces, and dragon bodies; the dragon standing for divine wisdom or spirit; and they create men by incarnating themselves in[[footnote(s* j. w. alden, new york* it has been repea

d taught him (d) in china the men of fohi (or the "heavenly man) are called the twelve tien-hoang, the twelve hierarchies of dhyanis or angels, with human faces, and dragon bodies; the dragon standing for divine wisdom or spirit; and they create men by incarnating themselves in[[footnote(s* j. w. alden, new york* it has been repeatedly stated that the serpent is the symbol of wisdom and of occult knowledge "the serpent has been connected with the god of wisdom from the earliest times of which we have any historical notice" writes staniland wake "this animal was the especial symbol of thot or taut. and of all those gods, such as hermes) and seth who can be connected with him. this is also the primitive chaldean triad hea or hoa" according to sir henry rawlinson, the most important titles of

BLAVATSKY H P COSMOGENESIS

ith esoteric science, were such as to require a different method of treatment: and consequently the present volumes do not contain, in all, twenty pages extracted from "isis unveiled" the author does not feel it necessary to ask the indulgence of her readers and critics for the many defects of literary style, and the imperfect english which may be found in these pages. she is a foreigner, and her knowledge of the language was acquired late in life. the english tongue is employed because it offers the most widely-diffused medium for conveying the truths which it had become her duty to place before the world. these truths are in no sense put forward as a revelation; nor does the author claim the position of a revealer of mystic lore, now made public for the first time in the world's history

305 magic potency of sound. 307 mystery language. 309- ii. the mystery language and its keys. 310 egypt's many religions. 311 the jews and their system. 313 moses copied from sargon. 319 identity of ancient symbols. 323- iii. primordial substance and divine thought. 325 divine thought, or cineritious matter. 327 ether and intelligence. 330 the seven prakritis. 335 the mystic fire. 339 one tree of knowledge. 341- iv. chaos- theos- kosmos. 342 the union of chaos and spirit. 343 the birth of mind. 345- v. the hidden deity, its symbols and glyphs. 349 the gnostic idea. 351 international correlation of gods. 355[[vol. 1, page] xiii contents. page. vi. the mundane egg. 359 egg-born logoi. 363 the winged globe. 365- vii. the days and nights of brahma. 368 human gods and divine men. 369 the rebirt

tirely unaware of the manner in which the author intended to spell the word "budh-ism" this has to be laid directly at the door of those who, having been the first to bring the subject under public notice, neglected to point out the difference between "buddhism- the religious system of ethics preached by the lord gautama, and named after his title of buddha "the enlightened- and budha "wisdom" or knowledge (vidya, the faculty of cognizing, from the sanskrit root "budh" to know. we theosophists of india are ourselves the real culprits, although, at the time, we did our best to correct the mistake (see theosophist, june, 1883) to avoid this deplorable misnomer was easy; the spelling of the word had only to be altered, and by common consent both pronounced and written "budhism" instead of "bu

e word "brahma" not being found in the vedas and the early works. it means the absolute wisdom, and "adi-bhuta" is translated "the primeval uncreated cause of all" by fitzedward hall. aeons of untold duration must have elapsed, before the epithet of buddha was so humanized, so to speak, as to allow of the term being applied to mortals and finally appropriated to one whose unparalleled virtues and knowledge caused him to receive the title of the "buddha of wisdom unmoved" bodha means the innate possession of divine intellect or "understanding "buddha" the acquirement of it by personal efforts and merit; while buddhi is the faculty of cognizing the channel through which divine knowledge reaches the "ego" the discernment of good and evil "divine conscience" also; and "spiritual soul" which is

vehicle of atma "when buddhi absorbs our egotism (destroys it) with all its vikaras, avalokiteshvara becomes manifested to us, and nirvana, or mukti, is reached "mukti" being the same as nirvana, i.e, freedom from the trammels of "maya" or illusion "bodhi" is likewise the name of a particular state of trance condition, called samadhi, during which the subject reaches the culmination of spiritual knowledge. unwise are those who, in their blind and, in our age, untimely hatred of buddhism, and, by re-action, of "budhism" deny its esoteric teachings (which are those also of the brahmins, simply because the name[[vol. 1, page] xx introductory. suggests what to them, as monotheists, are noxious doctrines. unwise is the correct term to use in their case. for the esoteric philosophy is alone cal

BLUE EQUINOX

ding to the various grades. the grades themselves represent magical and mystical progress, corresponding to which will be grades of studentship representing intellectual progress, and an examination in each grade must be passed before the equivalent magical grade is officially conferred. it must be understood that the highest occult attainments are possible even to people who have no intellectual knowledge whatever. but this has been in the past a source of great iniquity, as it represents an overdevelopment of one organ of the nature at the expense of others. it is the particular object of the a.a. to see to it that progress is orderly and thorough. it must further be stated that although certain books have been chosen for particular study, the student is not thereby absolved from the gen

particular be taken as authentic. the instruction in the 8th thyr pertains to class d, i.e. it is an official ritual, and the same remarks apply to the account of the proper method of invoking thyrs given in the 18th thyr. liber lxv. liber cordis cincti serpente. an account of the relations of the aspirant with his holy guardian angel. this book is given to probationers, as the attainment of the knowledge and conversation of the holy guardian angel is the crown of the outer college. similarly liber vii is given to neophytes, as the grade of master of the temple is the next resting-place, and liber ccxx to the zelator, since that carries him to the highest of all possible grades. liber xxvii is given to the practicus, as in this book is the ultimate foundation of the highest theoretical qa

spine of attainment. liber aba (book 4. a general account in elementary terms of magical and mystical powers. in four parts (1) mysticism (2) magical theory (3) magical practise (4) the law. liber ccvii. syllabus. an enumeration of the official publications of the a.a. with a brief description of the contents of each book. this course of reading will furnish the probationer with a through general knowledge of the whole system of attainment, and of the practices tending to this goal, so that he may choose freely as to what way he will take in his beginning. for this is always left by the a.a. to his free will; they only begin to advise and criticize him on the information supplied to them by himself in the magical record which he prepares for their instruction. course iii the following book

. see cdxviii. liber xi. liber nv. an instruction for attaining nuit. liber dlv. liber had. an instruction for attaining hadit. liber dcccxxxi. liber iod, formerly called vesta. an instruction giving three methods of reducing the manifold consciousness to the unity. this course is specially adapted to facilitate the task proper to the grade of adeptus minor, the attainment of raja yoga and of the knowledge and conversation of the holy guardian angel. course viii liber ccxx. liber l vel legis sub figur ccxx as delivered by xciii unto dclxvi. this book is the foundation of the new on, and thus of the whole of our work. liber i. liber b vel magi. this is an account of the grade of magus, the highest grade which it is ever possible to manifest in any way whatever upon this plane. or so it is s

attainment by the way of equilibrium. liber dccclxviii. liber viarum vi. a graphic acccount of magical powers classified under the tarot trumps. course viii publications are specially suited to the grade of major adept, whose task is the attainment of the full magical power. it is highly desirable that aspirants to this grade should have attained the 9th degree of o.t.o, in which case much secret knowledge is offered them besides that openly published. the methods of examination for the inner college differ therefore from those employed in the outer. additional publications will be referred, as they are issued, to the proper course. the exempt adept will possess a thorough knowledge of all these courses, and present a thesis of his own, as a general epitome of his own attainment as reflect

BOOK OF ENOCH

o sky where i was sure that was the intended meaning. similarly, i have tried to use earth with a capital where i think the meaning is the whole planet and earth, without a capital, where the meaning may just be the ground- which enoch often differentiates himself by referring to the dry ground rather than the earth. fortunately, enoch's style was to use a simple vocabulary, and he assumed no pre-knowledge by the reader. anything complicated, he explains at length, with quite a lot of repetition. this has helped to preserve the book through many translations. there are a few places, even so, where there are problems. i have marked these with dots) where some words seem to have been lost. fortunately, there are not many of these, and nothing important appears to be missing. i did find a few

ly written in. at 7.2, he says they had giant sons. i believe that this means, not that they were physically big, but powerful and wealthy with private armies. nevertheless, the watchers may have been larger than the local people were. many years of advanced healthcare and nutrition can lead to increasing average size. they were probably quite young, these runaway angels, but they had weapons and knowledge (8.1) that meant they were able to dominate enoch's people easily. since they could have children, by women, i think it is safe to assume that they are men, and not angels (or any other non-human entity, since breeding is species specific by definition. they were regarded as angels by enoch and his people (see what lamech says at 106.5-6 in section 10, but enoch also says they could appe

stones and cover him with darkness. and let him stay there forever. and cover his face so that he may not see the light. 10.6] and so that, on the great day of judgment, he may be hurled into the fire. 10.7] and restore the earth which the angels have ruined. and announce the restoration of the earth. for i shall restore the earth so that not all the sons of men shall be destroyed because of the knowledge which the watchers made known and taught to their sons. 10.8] and the whole earth has been ruined by the teaching of the works of azazel; and against him write: all sin" 10.9] and the lord said to gabriel: proceed against the bastards, and the reprobates, and against the sons of the fornicators. and destroy the sons of the fornicators, and the sons of the watchers, from amongst men. and

f righteousness, and of reproof, for the watchers who are from eternity; as the holy and great one commanded in that vision. 14.2] i saw in my sleep what i will now tell, with the tongue of flesh, and with my breath, which the great one has given men in the mouth, so that they might speak with it, and understand with the heart. 14.3] as he has created, and appointed, men to understand the word of knowledge, so he created and appointed me to reprove the watchers, the sons of heaven. 14.4] and i wrote out your petition, but in my vision, thus it appeared, that your petition would not be granted to you, for all the days of eternity; and complete judgment has been decreed against you, and you will not have peace. 14.5] and from now on, you will not ascend into heaven, for all eternity, and it

in front of him forever and ever. 49.2] for he is powerful in all the secrets of righteousness and iniquity will pass away like a shadow, and will have no existence; for the chosen one stands in front of the lord of spirits and his glory is for ever and ever, and his power for all generations. 49.3] and in him dwell the spirit of wisdom, and the spirit that gives understanding, and the spirit of knowledge and of power, and the spirit of those who sleep in righteousness. 49.4] and he will judge the things that are secret, and no one will be able to say an idle word in front of him, for he has been chosen in front of the lord of spirits, in accordance with his wish. 50.1] and in those days a change will occur for the holy and the chosen; the light of days will rest upon them, and glory and

BOOK OF JASHAR

amuel 1.18, where david mourns jonathan and saul. we cannot help wondering what could have been in this "straight book (in hebrew, jashar means straight) which the bible itself cites for authority. the jashar apocryphon is obviously a pseudepigraphic forgery of a much later date. the cultural roots of the text are eclectic, although linguistic analysis suggests that the author probably had little knowledge of hebrew, and his work shows no understanding of the great traditions of biblical commentary and midrash. there are obvious islamic influences (jinn, ibrahim, but the sexual imagery used to describe human (adam) and eve echoes the battle cry of the english peasant's rebellion of 1381("when adam delved and eve span, where then was the gentleman) with this quotation, if the document can b

s 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 wants people to organize themselves into a large nations, so that they will be able to do greater deeds. there is a direct contrast between nimrod, who can settle all disputes among the noahites with his two h

BOOK T

ds" represent the yodh forces 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

s an angelic hand, as before, holds a group of stems of water-lilies or lotuses, from which six flowers bend, one over each cup. from these flowers a white glistening water flows into the cups as from a fountain, but they are not yet full. above and below are sun and scorpio referring to the decan. commencement of steady increase, gain and pleasure; but commencement only. also affront, detection, knowledge, and in some instances contention and strife arising from unwarranted self-assertion and vanity. sometimes thankless and presumptuous; sometimes amiable and patient. according to dignity as usual. tiphareth of hb:h (beginning of wish, happiness, success, or enjoyment. therein rule hb:nlkal and hb:yyyal. xxxii. the lord of illusionary success seven of chalices the seven cups are arranged

e first order, holding four wands or torches crossed. flames issue from the point of junction. above and below are two small flaming wands, with the symbols of venus and aries representing the decan. perfection or completion of a thing built up with trouble and labour. rest after labour, subtlety, cleverness, beauty, mirth, success in completion. reasoning faculty, conclusions drawn from previous knowledge. unreadiness, unreliable and unsteady through over-anxiety and hurriedness of action. graceful in manner, at times insincere, etc. chesed of hb:y (settlement, arrangement, completion. book t page 20 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 herein are hb:nnaal and hb:nythhl angelic rulers. xlviii. the lord of material trouble five of pentacles a white radiant angelic hand

rulers. xlviii. the lord of material trouble five of pentacles a white radiant angelic hand issuing from clouds, and holding a branch of the white rose tree, but from which the roses are falling, and leaving no buds behind. five pentacles similar to the ace. above and below are mercury and taurus. loss of money or position. trouble about material things. labour, toil, land cultivation; building, knowledge and acuteness of earthly things, poverty, carefulness, kindness; sometimes money regained after severe toil and labour. unimaginative, harsh, stern, determined, obstinate. geburah of hb:h (loss of profession, loss of money, monetary anxiety. herein the angels hb:mbhyh and hb:pnyal rule. xlix. the lord of material success six of pentacles a white radiant angelic hand holding a rose branch

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

BOOK OF BLACK SERPENT

the rays of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life, by the waters of the river, in the garden of wisdom, is the serpent of the paths; it is the serpent in the celestial eden. but the serpent of the temptation is that of the tree of knowledge of good and evil, the antithesis and opposer of the other: the red coiled stooping dragon of the apocalypse, the serpent of the terrestrial eden. regard thou therefore the celestial serpent, as of brass, glistening with green and gold, the color of vegetation and of growth: banish thou therefore the evil and seek the good. for as moses lifted up the serpent in the wilderness, even so mus

BOOK OF DOOM

by the spirits of hell, is wide open and waiting! you are allowed to upload this material, provided that it is exactly the same copy, with nothing omitted, added, or changed in any other way. liber primum the book of lucifer caput primum: about the book of doom 1.1. eons ago, long before mankind roamed this planet, there is a brotherhood of sorcerers. 1.2. they are masters of wisdom, science, and knowledge unheard of yet in the history of mankind of our days. 1.3. they decide to have their knowledge accessible to all who are ready, willing, and worthy. 1.4. therefore they create a book that contains the keys to all their power, science, knowledge, and wisdom. 1.5. the name of this book is the book of doom. 1.6. this is so because this book means doom to servitude, mediocrity, and weakness

k is the book of doom. 1.6. this is so because this book means doom to servitude, mediocrity, and weakness. 1.7. the book of doom has been available for mankind as long as they roamed this planet, first as an oral tradition, then in written copies or in ideogrammic forms that were well guarded. 1.8. it exists in many forms and translations. 1.9. each of its forms contains the keys that unlock the knowledge, power and wisdom of the ancient empire. 1.10. with the power of the book of doom you will receive the keys so that you can work toward being accepted into the great interstellar order of algol. 1.11. the decision lies always with you. 1.12. this is so because you are the one who decides about his or her own fate. 1.13. if you think that you are ready for the book of doom, you may go ahe

BOOK OF PLEASURE

ys suceeds; those who escape it are but few, therefore their honour is the greater. when faith perishes, the "self" shall come into its own. others less foolish, obscure the memory that god is a conception of themselves, and as much subject to law. then, this ambition of faith, is it so very desirable? myself, i have not yet seen a man who is not god already. others again, and those who have much knowledge, cannot tell you exactly what "belief" is, or how to believe in what defies natural laws and existing belief. surely it is not by saying "i believe; that art has long been lost. they are even more subject to bewilderment and distraction directly they open their mouths full of argument; without the book of pleasure (self love) get any book for free on: www.abika.com 4 power and unhappy un

ng "i believe; that art has long been lost. they are even more subject to bewilderment and distraction directly they open their mouths full of argument; without the book of pleasure (self love) get any book for free on: www.abika.com 4 power and unhappy unless spreading their own confusion, to gain cogency they must adopt dogma and mannerism that excludes possibility. by the illumination of their knowledge they deteriorate in accomplishment. have we not watched them decay in ration to their expoundings? verily, man cannot believe by faith or gain, neither can he explain his knowledge unless born of a new law. we being everything, wherefore the necessity of imagining we are not? be ye mystic. others believe in prayer. have not all yet learnt, that to ask it to be denied? let it be the root

ow them well and their creed of learning that teaches the fear of their own light. vampires, they are as the very lice in attraction. their practices prove their incapacity, they have no magic to intensify the normal, the joy of a child or healthy person, none to evoke their pleasure or wisdom from themselves. their methods depending on a morass of the imagination and a chaos of conditions, their knowledge obtained with less decency than the hyena his food, i say they are less free and do not obtain the satisfaction of the meanest among animals. self condemned in their disgusting fatness, their emptiness of power, without even the magic of personal charm or beauty, they are offensive in their bad taste and mongering for advertisement. the freedom of energy is not obtained by its bondage, g

erything essentially modern, is vital symbolism of the workings of our mind, etc*(2) the symbol of justice known to the romans is not symbolic of divine, or our justice, at least not necessarily or usually. the vitality is not exactly like water-nor are we trees; more like ourselves, which might incidentally include trees somewhere unlearnt-much more obvious in our workings at present. others say knowledge only is eternal, it is the eternal illusion of learning-the ukase of learning what we already know. directly we ask ourselves "how" we induce stupidity; without this conception what is there we could not know and accomplish? others for concentration, it will not free you, the mind conceiving the law is bondage. arrived at that, you will want deconcentration. dissociation from all ideas b

inciple emanates the infinite variety of emotions or sexualities, which may be called its ramifications. the transcendental law, the law and testament of the "new" the law of kia is its own arbiter, beyond necessitation, who can grasp the nameless kia? obvious but unintelligible, without form, its design most excellent. its wish is its superabundance, who can assert its mysterious purpose? by our knowledge it becomes more obscure, more remote, and our faith-opacity. without attribute, i know not its name. how free it is, it has no need of sovereignty (kingdoms are their own despoilers) without lineage, who dare claim relationship? without virtue, how pleasing in its moral self-love! how mighty is it, in its assertion of "need not be-does not matter! self-love in complete perspective, serve

BOOK OF SATYRS

that is a narrow scope to which some would compel art, as though a predisposition to beauty were the sole equipment desirable for the expression of life. popular art, in the sense that this book can never be popular, arises, indeed, from an extraordinary pessimism: it is an unwholesome flattery of the environment and circumstance from out whose grip the man at length emerges equipped for faith by knowledge. and spare, with the unflinching assurance of the optimist as to the ultimate, treads with reforming energy where the effeminate and parsonic would whimper or weep helplessly. his is no gently-advancing theory, but his satires (or satyrs, as he loves to call them) arrive as full-fledged and assertive dogma. the designs have their claim upon the imagination also, not from a visionary cast

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

and ends of voodoo together with amerindian lore. witchcraft is a very "loose" religion, in terms of ritual practices, but it does have certain basic tenets and there are established ritual patterns to be adhered to. the purpose of this book is to give this necessary information. with it, you as an individual or (with like-minded friends) as a group can then either do your own thing, happy in the knowledge that it is at least as valid as any of the more established traditions, or you can, on locating a coven, become an initiated participant with training and knowledge as good as (if not better than) any of the other coven members. in christianity there are many denominations (e.g. episcopalian, roman catholic, baptist, methodist. so it is in witchcraft. just as there is no one religion tha

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 great festivals, they almost became like gods themselves. with the coming of christianity there was not the immediate mass-conversion that is often suggested. christianity was a man-made religion. it had not evolved

nown as the spiritual world, the collective unconscious, inner planes, etc. and we see in the inter-action of these two dimensions the basis for paranormal phenomena and magickal exercises. we neglect neither dimension for the other, seeing both as necessary for our fulfillment. 6. we do not recognize any authoritarian hierarchy, but do honor those who teach, respect those who share their greater knowledge and wisdom, and acknowledge those who have courageously given of themselves in leadership. 7. we see religion, magick and wisdom in living as being united in the way one views the world and lives within it a world view and philosophy of life which we identify as witchcraft the wiccan way. 8. calling oneself "witch" does not make a witch but neither does heredity itself, nor the collectin

. but thou, thou art lovely. return not; abide with me' but she answered, 1 love thee not. then said death 'an' thou receive not my hand on thy heart, thou must receive death's scourge. it is fate; better so, she said and she knelt; and death scourged her and she cried 'i feel the pangs of love. and death said 'blessed be' and gave her the fivefold kiss, saying 'thus only may ye attain to joy and knowledge. and he taught her all the mysteries. and they loved and were one, and he taught her all the magicks. for there are three great events in the life of man: love, death and resurrection in a new body; and magick controls them all. for to fulfill love you must return again at the same time and place as the loved one, and you must remember and love them again. but to be reborn you must die

nation of much that is found in life. why should one person be born into a rich family and another into poverty? why should one be born crippled, another fit and strong. if not because we must all eventually experience all things. reincarnation seems the most logical explanation of child prodigies. a musical genius, composing concertos at the age of five (as did mozart, is obviously carrying-over knowledge from one lifetime into the next. this does not usually happen, but it can. in the same way, homosexuality might well be explained through reincarnation: a person male in one lifetime and then female in the next (or vice versa) might have carried over feelings and preferences from one life to the next. for someone who does not believe in reincarnation, it is difficult to understand the de

BUDGE E

-neteru sacred texts egypt ehh index index previous next p. 1 the book am-tuat the title of the work "the writings and the drawings of the hidden palace which appertain to the souls, and the gods, and the shadows, and the spirits, which compose the beginning of the horn of ament, of the horizon of ament [which is] the utmost boundary of the thick darkness of the horizon of amentet, containing the knowledge of the souls of the tuat, and the knowledge of the secret souls, and the knowledge of the doors and the ways through and on which the great god journeyeth, and the knowledge of, and the knowledge of the hours and of their gods, and the knowledge of the journeyings of the hours and of their gods, and the knowledge of the formulae [which they say] to ra, and the knowledge of the speeches w

nd the knowledge of the secret souls, and the knowledge of the doors and the ways through and on which the great god journeyeth, and the knowledge of, and the knowledge of the hours and of their gods, and the knowledge of the journeyings of the hours and of their gods, and the knowledge of the formulae [which they say] to ra, and the knowledge of the speeches which he maketh p. 2 to them, and the knowledge of the gods who praise him and of those who effect destruction" next: chapter i: the first division of the tuat, which is called net-ra sacred texts egypt ehh index index previous next p. 3 chapter i. the first division of the tuat, which is called net-ra. in the scene that illustrates the first division of the tuat, which is passed through by the sun-god during the first hour of the nig

s of the tuat, for i avenge you [utter ye cries of joy] for i order your destinies" when they have addressed this god whilst rowing along his boat am-ta, they cry out, and they bring him to rest in the field of the nepertiu gods who are in the following of osiris. if these scenes be done [in writing] according to the similitudes which are in the p. 43 hidden place of the palace, and if a man hath knowledge of [these] words. they shall act as magical protectors of a man upon earth, regularly, unfailingly, and eternally. the name of this hour is seshet-maket-neb-s. next: chapter iii: the third division of the tuat, which is called net-neb-ua-kheper-aut sacred texts egypt ehh index index previous next p. 44 chapter iii. the third division of the tuat, which is called net-neb-ua-kheper-aut. in

the tuat. through the voice of ra it is that the figures who are in him advance" the text which runs in the border above the upper register reads- p. 123"[this is] the hidden path of amentet, on the water of which is transported this great god in his boat to arrange the lots (or, plans) of those who are in the tuat. if their names be uttered, if their bodies be known, if their true forms and the knowledge of their hours be known, and the qualities of this secret figure of the tuat (which are unknowable, by any man whatsoever: or if an exact representation in drawing be made of what is in the hidden place (ament) of the tuat, which is to the south of the t of amentet: whosoever knoweth this thing shall be one who is fully provided with food in the tuat, and he shall partake in the offering

CASE PAUL F THE BOOK OF TOKENS

e of all that is. nothing is that does not live, and of that life i am the source. as it is written" first the stone, then the plant, then the animal, and then the man" but before the stone, i am the fire, distributed equally in space, nowhere absent, filling all. and before the fire, hidden within it, i am the pure knowing whence all forms flow forth. 5 apart from me there is neither wisdom, nor knowledge, nor understanding. into every state of knowledge do i enter, into false knowledge as well as into true, so that i am not less the ignorance of the deluded than the wisdom of the sage. for what thou callest ignorance and folly is my pure knowing, imperfectly expressed through an uncompleted image of my divine perfection. woe unto them who condemn these my works unfinished! behold, they w

ing through these meditations. in the thought of the author, we live in a dynamic, growing organism, which we call "the universe. the purpose for which that organism has been projected into relative manifestation is not yet fully achieved. it is not a finished mechanism, a thing made, once and for all. rather it is a living being, whose life includes innumerable lesser lives and lesser degrees of knowledge. the meditation on beth* 1 one, and one only, am i in essence; changeless, indivisible; concealing within my being the ten lights of divine emanation. in this, mine unalterable unity, am i supreme, and none is equal unto me. yet though i myself remain unchanged throughout eternity, my power doth manifest itself in ceaseless change. 2 they err who speak of my changelessness in essence as

canst grasp this truth. for then, understanding that not thy weak self, but my all-knowing mind, looketh out upon the world through thine eyes, shalt thou have faith to let me see. then shalt thou overcome the evil of thy senses. by devoting: them wholly to my use. not thou, but i, shall then, discern the weight and. shape and texture of the things thou touchest, not thine, but mine, shall be the knowledge of scent and savour gained through nose and tongue. and when i use thine ears for hearing, they shall be attuned to sweetest harmonies, where now they are assailed by strident discord. so shalt thou become a partaker in the bliss of mine experience of the universe, a joy unknown to those of unperfected soul whose time of realization is not yet at hand. comment on beth* beth, pronounced b

ne ever-changing manifestation. all things bear the imprint of the history of the universe. nothing of mine activity escapeth this record. in it do men share, because they, too, are parts of the stream of mine inferior nature. thus are they partakers in my perfect recollection, which is the source of all memories, and the root of all the wisdom of mankind. 7 all wisdom, therefore, is summed up in knowledge of me. to gain this is the aim of all research. of all works, of all devotion. from knowledge of me cometh the lesser knowledge of the things which i have brought forth. of no avail is this lesser knowledge unless it be founded upon the knowledge of my superior and inferior natures [34] g i m e l hence it is written" remember now thy creator in the days of thy youth, and thy days'shall b

the first matter. here, too, one may find a clue to the inner significance of the virgin-myths of all religions [37] the meditation on daleth* 1 i am the door of life, the passage from the world of ideas into the world of form. expressing myself, i take form in substance, but the power which worketh in that substance is the sovereign force of mine outflowing ideas. 2 consider well, o israel, the knowledge of me which thou hast in the sacred letters. for with them, even as it is written, hath the universe been created. 3 in aleph i present myself as the source of life eternal, self-dedicated to bearing the heavy burden of creation. in beth thou seest me as the primal will, which, fixing beforehand the boundaries of the universe, maketh mine own being [41] the book of tokens the dwelling-pl

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

was respected as the sacred mother, giver of life and crops, to whose womb the dead returned. it is no accident that the sioux medicine wheel and the celtic wheel of the year are so similar in formation and purpose, linking all life to the cycles of nature. so if we are to use magick in a positive way, we must remember that it brings responsibility along with benefits [insert pic p009- magick and knowledge white witchcraft is essentially the process of drawing on ancient wisdom and powers via the collective mind that we as individuals can spontaneously but unconsciously access in our dreams and visions. in magick, we can use rituals and altered states of consciousness to access this cosmic memory bank at will and in doing so, some believe, draw on the accumulated powers of many generations

in lands as far apart as egypt and south america, and for shamanism to follow similar patterns in unconnected continents. by accessing this source of power, we may create a ritual or use certain crystals without consciously knowing their significance, only to find out that our invented spell closely resembles one from another time or culture; we know how to heal without being taught. gaining such knowledge has been described as 'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, fo

imprisoned. she was released on bail after her mother was hanged, but her younger sibling died in prison. dorcas was driven insane by her experience. about three-quarters of all those killed as witches in europe and scandinavia were women, mainly lower-class older women, female healers, village herbalists, wise women and midwives. with the death of so many experienced healers and wise women, much knowledge was inevitably lost, and for a time infant mortality increased as male physicians took over the roles of the deposed midwives. but anyone who was different in any way- eccentric, senile or physically deformed- could be accused. any old woman living alone might be blamed for the deaths of animals, the failure of crops and outbreaks of disease that were in reality caused by poor hygiene an

ill offer the same safeguards as any ordinary coven (see page 306, but of course the normal restraints you should show on contacting any internet site will apply. the beginning of the path to learning about wicca within a formal coven is usually marked by a dedication. initiation, after a year and a day, or a similar recognised magical period, will confer formal entry. further different levels of knowledge and responsibility may also be involved, for example elevation to a second or third degree, so that eventually initiates can begin their own covens if they wish. starting your own coven you can start a coven without subscribing to any particular form of wicca or witchcraft. some of the most spiritual covens are those that do not have anyone in the role of high priestess or priest, but in

timelessness that enables thought to be turned into reality on the material plane. it operates on the principle as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and states that human action and events reflect what occurs in the heavens. and so by releasing magical intentions into the cosmos, as i said earlier, they will be reflected back as actuality. since time immemorial, humans have called upon the power of higher beings to help them, whether it be to deliver them from enemies, to bring rain for their cro

CHAOS MAGICK AND LUCIFERISM

musickal creation, depending on the tones and tempo approach, will led the listener to assume something, to invariably come into contact with the demon or angel in question. this is activated by his/her subconscious alone, and is even more so on governmental levels. science and government have used many of these methods long ago to uncertain ends. chaos magick teaches the individual the price of knowledge, and the pleasure of seeking the hidden light of prometheus. the rise of godhood through many of the chaos magick methods is only strengthened by the practice of discipline as well. sharp focuses of developed mental strength through such techniques developed in the western world by aleister crowley only prove the initial discussion of will and focus. god itself is not understanding of an

sed within the theories of the universe being subject to those who may open and use the mind on numerous levels. the effects of the earth are reactions to theories and ideas enfleshed. magick is nothing but a science of the mind. it is our psychic connection between the universe surrounding the casual world and us. the language of the fallen angels and those who would seek the promethean light of knowledge and wisdom is inherent also within us. it must be understood that chaos magick is not a form of magick specifically; it is open to possibilities. one may assume the doctrine of thelema but practice both witchcraft and rune magick. the potentials are never ending. any combination may be used only if it is perfectly suitable to the individual developing it. the quote used by aleister crowl

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

riences of african american witnesses over those of scholarly interpreters. relayed by persons of varying status.including former slaves and their descendants, men and women "in the pews" staunch secularists, and nonbelievers. african american sources feature vivid personal remembrances, oral testimonies, and rich ethnographic descriptions. for a people who have relied on the oral transmission of knowledge and culture as black americans have, the spoken narrative of folklore is as vital as the written documentation on which many histories of african american religion are based. as argued by the historian william piersen, folklore can function as "moral truth" rather than "historical truth" for those who recount it, giving evidence of a "deeper" reality that endures in shared, communal reco

of potential recruits, abraham tried to persuade them to sign on with the company he represented. then, according to one witness, he threatened to "throw the worste [sic] spell" on them unless they went with him. in fear, the men went along, and thereafter abraham acquired the reputation of someone who was able to "fix" whomever he wanted or to "throw a fix" that is, remove the spells of others. knowledge of his powers spread, and henry abraham thus began his career as a "hoodoo doctor" for the "sick and spell-bound" his spiritual work included creating and distributing small, powerful healing charms that he called "christian letters" to his many patients, including some who came from as far away as canada to see him.[1] figures such as henry abraham have held a fascinating role in black

some of the highest and noblest doctrines of the christian faith" others would note that african american practitioners of christianity often mingled unusual practices with their traditions. as stated by one elder, an ex-slave commenting on the eclecticism of black spiritual beliefs "our religion and superstition was all mixed up"[5] religious leaders in slave communities were entrusted with the knowledge and responsibility for maintaining spiritual traditions. these leaders included both christian ministers and conjurers. occasionally, these offices were shared by a single person. william webb was one such individual. enslaved in kentucky in the early 1800s, webb recalled how he had prepared special bags of roots for other blacks to carry in order "to keep peace" between masters and slav

=kt600020q0&chunk.id=0&doc.view=print 7/14/2006 psalms provided wearers with luck and prosperity. according to hurston, the bible, with its miraculous formulae and magical legends, was viewed by many conjurers as the "greatest conjure book in the world" while moses, as a powerful african miracle worker, was "honored as the greatest conjurer" other literaryminded conjure practitioners swore by the knowledge they attained from popular euro-american nineteenth-century magical manuals such as the albertus magnus, john hohman's "pow-wows" or the sixth and seventh\ 26\ books of moses, the last one an esoteric treatise of occult science and philosophy that was considered by some to be the "hoodoo bible"[28] the medicinal items that african american supernatural practitioners employed for treating

st. helena in the sea islands in the early 1900s, to aid and sustain the christian ministry.[32] to be sure, african american conjurers were often devoutly religious. william adams, an ex-slave from texas who was interviewed at the age of ninety-one, cultivated a distinguished reputation among his peers for his esoteric interpretations of biblical lore. adams, who was sought after for his healing knowledge, attributed his expertise to the power of god and found sanction for his beliefs in the doctrines of christianity. he believed that "special persons" were chosen to "show de powah" of god, as was written in the gospel of mark. such justifications of practice that were based on the believer's private exegesis of biblical texts were not uncommon for african american practitioners. the blac

CHRONOLOGIA RORISPERGIUS

es were shown with the bull horns emerging from her womb (june campbell pg 41) 4242 bce earliest recorded date in history (in ancient egypt. egyptian calendar which is regulated by sun and moon has 360 days with 12 months of 30 days. 4000 bce astrology begins in mesopotamia. sumerians build ziggurats, the first astrological observatories. the sun, moon and 5 visible planets are used. astrological knowledge is recorded in cuneiform on clay tablets. 3761 bc first day of jewish calendar (according to jewish sources. 3760 bc the assyrian calendar begins with the first recorded year of the "beginning of civilization (shooraya d'mdeetanayoota) as seen through the eyes of the ancient bet-nahranaye (mesopotamians. these ancient inhabitants of assyria, babylon, and sumer believed that civilization

] prophets were still by the shore" 882-942 se'adia ga'on of fajum. commentary on the "sefer yezirah" 10th ce sword of moses composed 900- beginning of the bogomils of bulgaria, a manicheian sect, roots of cathari. 904 abu bakr ahmed (or mohammed) ibn ali ibn al-wahshiya al-kaldani or al-nabati. kitab al-falaha al-nabatiya (nabatean agriculture."the hermesians let nobody into the secrets of their knowledge but their disciples, lest the arts and sciences should be debased by being common amongst the vulgar. they hid therefore their secrets and treasures from them by the means of this alphabet, and by inscriptions, which could be read by nobody except the sons of wisdom and learning" 913-982 r. shabbati donnolo (italy "long" recension of the "sefer yezirah" 922 crucifixion of the mystic al-h

hed with gaon's commentary on the short version by tanin. 961 rasa'il-e-ikhwanus safa (epistles of brethren of purity "a mystical muslim order incorporating teachings from neoplatonic, hermetic, and even buddhist sources [netton 1991] and deriving from harran [nasr 1993: 25-104) an encyclopaedic work covering mathematics, astronomy, geography, music, ethics, philosophy, embodying the sum-total of knowledge that a cultured man of that age was supposed to acquire, the first 51 epistles lead up to the last, which is summation of all sciences. influenced al-ghazali and rashid al-din sinan ibn-sulayman, the chief of the assassins in syria. 969 emperor mu-tsung is reported to have played cards with his wives- the earliest reference to playing cards. however, it is evident that these were the'dom

nosis< h. corbin, storia della filosofia islamica, milano, 1973, p.142. 1150 turba philosophorum translated from arabic. c. 1150: abbess hildegard of bingen (1078-1179, hailed as the "sibyl of the rhine" writes the scivias and a series of important letters; she also composes music and verse, including the ordo virtutum. c.1150 "the ysagoge in theologiam" text from the school of abelard (christian knowledge of jewish speculation)held that the old testament evidenced in hebrew the incarnation of the word and trinity in the unity of divine essence more than the latin or greek. c.1150 geoffrey of monmouth's "life of merlin" 1150 fl. ya aqob nazir (the nazirian) underwent in jerusalem initiation into mystical and angelogical traditions one of the handfull of jews from provence who were alledged

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 arabic. written 1245-1247. 1215-1235 vulgate cycle of arthurian stories compiled by cistercian clerics includes prose lancelot, queste del sainte graal, estoire del sainte graal, mort artu and vulgate merlin. 1216-1269 abd al-haqq ibn sabin, sufi pole star of the faith philosophically similar to his contemporary ibn 'arabi "withdrew to the solitude of the moroccan mount

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

lf well towards her, she would easily rid me of this burden. meantime a light meal was again brought in, and everyone s virgin seated by him; they knew well how to shorten the time with handsome discourses, but what their discourses and sports were i dare not blab out of school. but most of the questions were about the arts, whereby i could easily gather that both young and old were conversant in knowledge. but still it ran in my thoughts how i might become young again, whereupon i was somewhat sadder. the virgin perceived this, and therefore began, i bet anything, if i lie with him tonight, he shall be pleasanter in the morning. hereupon they all began to laugh, and although i blushed all over, yet i had to laugh too at my own ill-luck. page 49 now there was one there who had a mind to re

COLLIER IRENE CHINESE MYTHOLOGY

is pronounced ch, the letter x is pronounced sh, and the chinese mythology 10 preface 11 ten legendary kings2 after the chinese settled in the yangtze valley in 6500 b.c. after the chinese settled in the yellow river valley in 5000 b.c. early chinese stories refer to a mythical time ruled by the ten legendary kings. these rulers are half-human, half-animal. they have magical powers and introduce knowledge to humans such as writing, agriculture, hunting, fire, and flood control. although no archeological evidence exists to prove they really lived, these kings dominated early chinese mythology. fushi shen nung yen di huang di (yellow emperor) shao hao kao yang yao ti (divine yao) k u shun yu the great fire, hunting, trigrams, domestication of animals 3000 b.c 2737 2598 b.c. agriculture, med

the patterns. some patterns might mean the people were safe; others might warn them of impending danger. some patterns advised them to stay in place; others advised them to move. some urged them to attack, and some urged them to yield in battle. by reading the patterns of the sticks, the people could unlock their fortunes and make choices about their actions. the people were delighted with their knowledge and felt ready to populate the earth. but fushi knew better. he realized that finding food, making tools, raising animals, keeping records, and making choices were not enough. he worried that the people would become boastful and selfish. fushi wanted them to stay humble and learn from their past, to remember their successes and failures by telling stories. to help the storytellers, and t

ed the spot where kun was buried in the ice, the fire god was amazed to find that kun s body was perfectly preserved in the ice. as he hacked open the glacier with his sword, zurong accidentally split open kun s body. a huge dark dragon flew out of the corpse. terrified, zurong fled to warn the yellow emperor. the huge dragon became yu the great, son of kun, who was born with all the memories and knowledge of his father. like his father, yu was filled with compassion for the farmers. however, unlike his father, he did not wish to incur the wrath of the yellow emperor. immediately, he hurried to the yellow emperor s court. bowing before the ruler, yu pleaded for the lives of the farmers, your majesty, i beg you to pity the people for their suffering. please help them restore their land. the

llowers. she is very powerful and can break the chains of prisoners, remove venom from snakes, and deprive lightning of its power. 2 although the travelers are guided by the goddess kuan yin, they must use their own cunning to outwit the demons and dangers they encounter. the previous chapter depicts monkey s taoist powers. in this chapter, monkey converts to buddhism, but he continues to use the knowledge gained from his taoist training to combat evil. 109 after monkey outlasted the axes, sticks, swords, and lances of the gods, he boldly announced his plan to depose the jade emperor, the ruler of heaven. the gods and goddesses gasped at his audacity and whispered among themselves in shocked tones. finally, the buddha stepped in. all the gods in heaven listened respectfully as he commanded

ump across his palm, and why? a: the buddha sealed monkey inside a stone box and left him high on a mountaintop for five hundred years. he did this to teach monkey humility, and to give him time to meditate on his goals and priorities. q: why didn t the buddha simply give his scriptures to the people of china? a: he wanted the emperor and the people to earn them, so that they would appreciate the knowledge the scriptures contained. q: what plan did kuan yin propose to the buddha? a: she would walk the route first between the buddha's home in india and the chinese emperor s palace, and make a map. that way the pilgrims would have a tool to help them find their way from china to india. q: what evil characters did kuan yin encounter along her route, and what did they all decide to do? a: kuan

COMMENTARY ON THE SEAL OF THE NINE ANGLES

inations by other setians. first angle: unity. the concept of the universe as the totality of existence. note that this does not admit to monotheism (except in the sense of deism, because there is no room for conceptual distance between a god and a worshipper. the "laughing one" is azathoth, who is "blind" and an "idiot" because in a condition of perfect unity there is naught else to see, not any knowledge of anything else possible [understand, of course, that i was taking h.p. lovecraft's gods rather beyond his story-telling version of them. i don't in the least represent these as lovecraft's own ideas, although i rather think that he would not have found fault with such elaborations] in geometry a singularity identifies a locus only; there is no extension in any direction. even the locus

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

COSIMANO CHARLES ELEMENTARY PSIONICS

walk across town, and take three days to do it, or he can drive his car to the same place in an hour. don't let anyone deprive you of something useful because it does not fit their scheme of things. in fact, at this point, i should mention something that is unpleasant but must be faced. there are those who profit from ignorance of this material. that is why they worked so hard and so long to keep knowledge of it suppressed. some do it from misguided and foolish religious motives. they would like you to believe, as they do, that all psychic power comes from the devil and his horned minions. that is probably the most stupid argument ever advanced and anyone dumb enough to believe it can probably be offered a real good deal on a used bridge. religion is the province of the weak-minded. then t

d and foolish religious motives. they would like you to believe, as they do, that all psychic power comes from the devil and his horned minions. that is probably the most stupid argument ever advanced and anyone dumb enough to believe it can probably be offered a real good deal on a used bridge. religion is the province of the weak-minded. then there are those who feel directly threatened by this knowledge, and in some cases rightly so. a politician is not going to be happy knowing that one person with a radionic box can influence tens of thousands of votes. finally, there are those unfortunates who must have the universe fit their neat theories and cannot bear the idea of something going on in it that cannot be taken apart, qualified and quantified. if it does not fit their equations, it

de up of energy, what are your thoughts made of? is it such a great leap to think that they have their origin in energy? if your thoughts begin in your mind, must that not too exist as energy in its original form? so it logically follows that if energy is eternal and your mind is energy, is not then your mind eternal as well? if your mind is eternal, is not then the minds and the thoughts and the knowledge of everyone else that has ever lived or will live in the future also eternal? if that is the case, then all death is the cessation of a mechanism, something like a car breaking down forcing its driver to walk. just because the car isn't working doesn't mean the driver isn't. now it may very well be the case that over certain periods of time various transformations of the energy body may

will discover that. but everything psychic that you do is based on it. in many ways we are in the same position as the very early experimenters in electricity were during the 1700s. we know there is something out there we call psychic energy. we have oodles of evidence as to its effects and use. we have finally managed to deduce some of its properties. but, due to the primitive nature of both our knowledge and our technology, we are just beginning to find practical uses for it. after all, benjamin franklin must have known that the power of lightning could be used to light homes and power machinery, to say nothing of being able to cook popcorn in the microwave (al gore would have told him about the internet but he was too busy trying perfect the wheel) but he had to be content to stop it fr

tter and is used to pull oil up from concrete (which kitty litter does equally well, for those of you with oil dripping in your garage. the barrel had an open top and the part, flying off the machine, had dropped into it, burying itself under several inches of the stuff. so we dug, having nothing better to do with our time, and found it. and there was great rejoicing and all were confirmed in the knowledge that i was truly a genius. now there is one little problem with finding things with the pendulum. it has this habit of swinging back and forth. it has something to do with some inconvenient law of physics and we can't really do anything about it, so we have to allow for it. this means that you may follow the swing of the pendulum in the opposite direction of the one you should be and tha

COVENANT OF SAMYAZA

vile before him. it is written that demiurge created man in childlike innocence, unconscious and devoid of intelligence, like the beasts of the field levithmong, save that a 'spirit' was breathed into him so that he may know and fear and worship demiurge, and pay tribute unto him, and worship him unto eternity. and so he commanded adam and eve that they may not partake of the fruit of the tree of knowledge lest their eyes be opened and they become godlike, and thereby become free of his tyranny- ii- but there was an angel who was different from all the other angels, in that self-consciousness dawned upon him. recognizing that he was a being unto himself. and his name is satanael. this selfrealized being then shone in brilliance above all the heavenly host, his light illuminating heaven unt

tyranny of freedom before which they had for uncounted ages bowed and humbled themselves. satanael called his entourage to conclave and declared "let us offer man the choice of freedom, if he so wills, lest the tyranny of demiurge be unchallenged, and he makes forever slaves of his new creation" and satanael came upon the woman eve, advising her that when she partaketh of the fruit of the tree of knowledge she shall not die, but shall have her eyes opened, to be as god. and she ate, and offered the fruit to adam, her husband, and their minds were illuminated and they became self-realized, even as satanael himself. this was the gift of satanael unto man, that he should possess intelligence, and the desire to know, and self-consciousness, that he no longer be servile unto demiurge, nor live

ing unto demiurge "depart from us, for we desire not your ways. what is the almighty, that we should serve him? and what profit should we have, if we pray unto him- v- and we resolved to join with nephilim on earth, to break the chains of demiurge, and elevate man unto the heights, to be as gods, as satanael had promised, and to dwell with them in building civilization. for we brought with us the knowledge and secrets of kosmos and earth, as may be useful to man through the gift which satanael had imparted. as we bequeathed the daimonic seed unto man through his daughters, that he may be bred upward unto godhood. now these are the names of the chiefs of the watchers: first i, samyaza, then arstikapha, armen, kakabael, turel, rumyel, danyal, kael, barakel, azazal, armers, bataryal, basasael

al, kael, barakel, azazal, armers, bataryal, basasael, ananel, turyal, simapiseel, yetarel, tumael, tarel, rumel, azazyel. and we took wives who begat the gibborim, elevating the race of man with daimonic seed. these gibborim were of great stature, and were the heroes, the mighty and renown, of ancient days. our gift supplemented that of satanael's, being the gift of the arts of civilization, the knowledge of kosmos and earth. verily did we become the fathers of civilization, of all arts among man. these are the arts which we did teach unto man: azazyel taught metallurgy, the making of weapons, the workmanship of jewellery, the use of precious stones, of paint, cosmetics and dyes, so that the world became altered beyond recognition. amazarak taught sorcery and botany. armers taught sorcery

and the use of ink and paper, which so enraged demiurge, and every secret of your wisdom- vi- by our means did man reach civilization, and come to appreciate all that is noble and beautiful on earth and in kosmos. and our daimon seed within his daughters did breed great chiefs and warriors. demiurge grew in anger, as man spoke less of him, and feared him no more, building his civilization by the knowledge we had imparted, that the gift of satanael be brought to substance. just as demiurge had cursed man, since the days of adam and eve for the acceptance of satanael's gift, so now did the tyrant again curse man, and watchers also, for the gifts of satanael and samyaza had joined to exalt man that man may live in splendour, and rejoice in his own being, apart from demiurge. a commandment we

CROSSING THE DESERT

uture- yet your only guide is the wisdom you've squeezed from your past. what a wonderful moment to pause and fill yourself with the words xepera xeper xeperu. i have come into being and by my coming into being the way of coming into being has come into being! it reminds you of the importance of the present as shaping the future. it reminds you of your force of being which has created all of your knowledge of your past. it actively takes your past, present, and future and creates from them a gate to the eternal. it takes from the eternal and makes a gate for its manifestation through your life, which is afterall the magical link for the great work. pause at the threshold, touch the real, and move on. there's a universe waitiuncultus sabbati: provenance, dream and magistry the sabbatic craf

DANCE OF THE WITCHES

understandings that will make any ritual a truly moving and powerful experience. first, always remember that all things are connected, that no two forces or beings are separate within the great body of nature; therefore, any invocation, any thought or feeling has an affect that is tangible, even across what seem to be vast reaches of space or even time. if you allow yourself to rest in the secure knowledge that all things are united, and that all motions and events and even words and thoughts echo through an intimate, inter-locked natural system of relationship and fate, you will be more able to appreciate the affects of your invocations and ritual motions, and more able to 'feel' them bringing about the needed and desired transformations on the subtle level. keeping the understanding of c

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

t in other books. they have discovered that once a certain number of individuals within a species learn something new, suddenly the rest of that species can do it without being shown. they do it purely by instinct. although establishment science cannot explain this by its incredibly limited view of life, the process is very simple. once that certain number within a species has transferred the new knowledge into the collective level, a point of 'critical mass' is reached. the knowledge becomes powerful enough in the collective mind for it to be accessed by every other member of the species. when they attune themselves to the vibration (the thought pattern) which contains that knowledge, they know how to do something without being shown, because that thought pattern is guiding them. we call

our consciousness is tuned to this dense physical world, so this is our reality. when we 'die, our mind-spirit (our consciousness) leaves this temporary physical body and moves on to another wavelength, another stage of experience and evolution. a most important point to make is that, while in the same physical body on the same planet, a person's mind can be tuned to many different wavelengths of knowledge and understanding. this is why there is such a variation in consciousness, perspective and perception within the human race. in our daily lives, we even talk of people being on 'different wavelengths, because they think so differently and have so little in common. our attitude to life and the level of knowledge and wisdom we can attain at any point depends on the vibratory levels which o

teeming haven of life in the same way that all the radio and television stations broadcasting to your ajea now are sharing the same space that your body is occupying. you can't see them and they can't 'see' each other because they are operating on different wavelengths. take this one stage further to encompass the fact that these other civilisations on other wavelengths are more advanced in their knowledge and know-how than we are at this time, and a picture begins to form, for me and many others, anyway. these other civilisations are not all positive or negative. like us, they are a bit of both. extraterrestrial life is no big deal. it is the same stream of life we call creation or god, at a different stage of evolution and/or on a different wavelength of experience. but many of these peo

potential and our perceived potential are light years apart, as we are going to realise in the amazing years that are to follow. if, therefore, there is a frequency 'net' thrown around this planet, a blocking, imprisoning vibration, which prevents us from interconnecting with the higher levels of our consciousness and potential, we cease to be 'whole. we become delinked from 'the father. with the knowledge held on the fourth dimension, this would not be the miracle it might at first appear. blocking frequencies are already used here on earth, never mind by more technologically advanced civilisations. during the period of the soviet union, they created an information prison by sending out blocking frequencies to stop certain foreign radio stations from being received by the population. this

on prison by blocking off the higher levels of human consciousness. the veil came down. a veil of tears. we were, in effect, put into spiritual and mental quarantine. if such a jamming vibration were thrown around our planet, or even the solar system and further afield, our potential would be confined to the levels of consciousness which are within the imprisoning frequency. any consciousness and knowledge held on higher frequencies outside this vibratory prison would be denied to us. we would become delinked from the higher levels of our own consciousness. we would be, in the words of the ancient books 'lost souls' delinked from 'the father. i have used the following analogy many times, but i think it sums it up pretty well: you are a spaceman on the moon. you are receiving information th

DAVID ICKE CHILDREN OF THE MATRIX

eaved together information in the biggest secret with a mass of new historical and modern accounts, to present as clear a picture as possible of the forces that daily manipulate and direct the lives of the human race. this is not the whole story, however, just part of it. there is still so much more to know. readers of my previous books will see information they already know fused with the latest knowledge and developments because it is important that my books are self contained so that new readers will have all they need to follow the plot. i have t xvi children of the matrix endeavoured to keep the book simple and to the point for those billions of people who have never had access to such information before. for more fine detail and sources on the various inter-connected subjects, see..a

dreams of an animal who is being raised to become a piece of meat: trite, conventional, imbecilic" castaneda, 1998 the plot any thousands of years ago, way back in "pre-history, there was a highly developed civilisation in the pacific, which has become known as lemuria, or mu. these peoples and others also founded another great culture on a landmass in the atlantic, which we know as atlantis. the knowledge that created these advanced societies, the knowledge that built the fantastic and unexplainable ancient structures like the great pyramid and other amazing sites across the world, came from the stars- extraterrestrials of many varieties. some were tall blond-haired, blue-eyed, types, while others took a reptilian form (see picture section for artists' impressions of these beings. these a

control what is considered "normal" and possible, the whole system virtually runs itself. the llluminati the elite families, no more than 13 at the peak of their pyramid, created and manipulate this system of control through a network of secret societies. this network and the bloodlines it serves have become known as the llluminati, the "illuminated ones. in other words they are illuminated into knowledge that everyone else is denied. the llluminati is an organisation within all significant organisations. it's like a cancer. all the major secret societies feed carefully chosen recruits into the llluminati and these are the ones you find in positions of power throughout the world. they infest all colours, creeds, and countries. most freemasons never progress higher than the bottom three le

y about and what it is trying to achieve. the further you go 6 children of the matrix down the pyramid the more people work for the organisation, but the less they know about its real agenda. they are only aware of the individual job they do every day. they have no idea how their contribution connects with that of other employees in other areas of the company. they are compartmentalised from that knowledge and told only what they need to know to do their work. these smaller pyramids, like the local branch of a bank, fit into bigger and bigger pyramids, until eventually you have the pyramid that encompasses all the banks. it is the same with the transnational corporations, political parties, secret societies, media empires, and the military. if you go high enough, all the transnational corp

ere is, officially, no higher than the 33rd degree. but, of course there is. the top levels of the secret societies are only the top of their pyramid. they are also encompassed by a bigger pyramid, which includes all the secret societies and they feed their chosen bloodline initiates into the unofficial illuminati degrees where the real action and the real secrets are. but even at that level, the knowledge is still compartmentalised. so you have this vast web of secret societies with millions of members worldwide who think they know what they are involved in, but, in truth, only a tiny few have any idea of what is going on and who, ultimately, is calling the shots. albert pike, who died in 1891, was one of the most pre-eminent figures in world freemasonry. among his titles were sovereign g

DAVID ICKE THE BIGGEST SECRET

known human history. this is why thefew have always controlled the masses. the onlydifference today is that the few are nowmanipulating the entire planet because of the globalisation of business, banking andcommunications. the foundation of that control has always been the same: keep thepeople in ignorance, fear and at war with themselves. divide, rule and conquer whilekeeping the most important knowledge to yourself (see figure 1. and as we shall see inthis book, those who have used these methods to control humanity for thousands of yearsare members of the same force, the same interbreeding tribe, following a long termagenda which is now reaching a major point on its journey. the global fascist state isupon us.and yet, it doesnt have to be like this. the real power is with the many, not

control humanity for thousands of yearsare members of the same force, the same interbreeding tribe, following a long termagenda which is now reaching a major point on its journey. the global fascist state isupon us.and yet, it doesnt have to be like this. the real power is with the many, not the few.indeed infinite power is within every individual. the reason we are so controlled is not figure 1: knowledge is in the hands of thefew and the rest are kept ignorant. theclassic structure for manipulation andcontrol.xithat we dont have the power to decide our own destiny, it is that we give that poweraway every minute of our lives. when something happens that we dont like, we lookfor someone else to blame. when there is a problem in the world, we say what arethey going to do about it. at which

leader, you are going to see theinformation outlined here coming to pass. y ou already can if you understand the scam.look at my previous books like. and the truth shall set you free, i am me i am free,the robots rebellion, the video turning of the tide, and the work of other researchersover decades and you will see that what was predicted is happening. this is not prophecy,it is merely the prior knowledge of the agenda. so will the global fascist state be realisedin the next few years? that question can only be answered by another: are we going tobecome people or continue as sheeple?the agenda depends on the latter.xiiiwarningthere is an enormous amount of challenging information inthis book. please do not continue if you are dependent onyour present belief system, or if you feel you cann

re intellectually very sharp, but with a compassion bypassand an arrogance that they have the right to rule the world and control the ignorantmasses who they view as inferior. any brotherhood children who threaten to challengeor reject that mould are pushed aside or dealt with in other ways to ensure that onlysafe people make it to the upper levels of the pyramid and the highly secret andadvanced knowledge that is held there. some of these bloodlines can be named. thebritish house of windsor is one of them, so are the rothschilds, the european royaltyand aristocracy, the rockefellers, and the rest of the so-called eastern establishment ofthe united states which produces the american presidents, business leaders, bankersand administrators. but at the very top, the cabal which controls the h

new guineato drop supplies for their troops. the locals, who had never seen a plane, believed theservicemen were gods and they became a focus of religious beliefs. this would havebeen even more extreme in the ancient world had their advanced race been beings fromother planets, stars or dimensions, flying craft more advanced than anything flown (atleast officially) by todays military. an influx of knowledge from outside this planet oranother source would explain so many of the mysteries that official history greets with4a deafening silence. the incredible feats of building also become explainable and sodoes the mystery of why early civilisations like egypt and sumer (the land of shinar inthe bible) began at the peak of their development and then fell into decay, when thenormal course of evo

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

society is a secret and most august [defined as 'of majestic dignity, grandeur] fraternity whose members are dedicated to the service of a mysterious arcannum arcandrum [defined as 'a secret, a mystery [hall, lectures on ancient philosophy, p. 433] there are many men within freemasonry who are well-meaning and they make up the visible or "good works" organization of freemasonry. they also have no knowledge of the invisible organization within freemasonry. albert pike said something very interesting concerning the brethren in the visible society "masonry, like all the religions, all the mysteries, hermeticism, and alchemy, conceals its secrets from all except the adepts and sages, or the elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve on

. in this instance, the united states of america is the physical realm which is moving in time toward the desired direction of the new world order. mason headquarters (mt. vernon square) this square also contains one more piece of occultic meaning. in this goathead pentagram, mt. vernon square is the eastern point. in occultic doctrine, east is the direction from which a person receives spiritual knowledge and guidance. this belief originated in the pagan worship of the sun, and it is very much alive in freemasonry today. now, let us look at the symbol contained in the lower right hand portion of your washington, d.c, city street map. this combination of symbols runs south and east from the white house to the united states capitol. these are the symbols which clearly stamp freemasonry upon

h american freemasonry! clearly, the power of leadership to drive this country toward the new world order, leading the rest of the world, lies in freemasonry, not in the white house or the congress. these symbols, built into the physical layout of government center in washington, d.c, represent the extent of that power. think of the many years these symbols have remained hidden from most people's knowledge; think of the millions of tourists which have walked on these streets during this time, without having any idea as to the existence of these symbols, not to mention their meaning! and, if you have ever driven a car in washington d.c. area, you will now understand why these streets seem to be laid out so weird! driving in washington d.c. can be a nightmare. now you know why. i will challe

ied defending our 'freedom, but it is time to wake up and realize who the real enemy is! the american flag is a symbol of the brotherhood and the brotherhood is linked to satanism. the flag has 50 pentagrams on it with thirteen stripes. but again, as mentioned in an earlier page, the number 13 is not evil. they have programmed us to think that it is evil because they do not want us to go near the knowledge that is behind it. the real matrix: freemasonry there is more to this "clever system" than meets the eye. it is called "freemasonry" freemasonry is linked to satanism, however, not all masons are evil or have evil intentions. in fact, a majority of them are mislead and kept in the dark as to what the true agenda is. superior masons deliberately lie to their fellow masons, as those masons

DAVIDSON DAN SHAPE POWER

rns that might help to shunt additional energy into or around a near unity machine to drive it into a beyond unity condition. 5. interactions with the aether to control its flow into matter, thus altering its weight, characteristics or very existence. clearly, shape power has many possible uses and the avenues for discovery are wide open to those who wish to pursue the subject. dan has shared his knowledge so that others will be inspired and see the possibilities of how shape power can be used to improve our lives. introduction "shape power" is the ability of multi-dimensional shapes to manipulate the local space energy. in this treatise i shall use the term "aether" to denote the local space energy field which permeates all space and time. the aether as a term and a concept is not current

dimensional and are pulling energy from all directions and concentrating it into the corners. mathematical analysis of the forces on the inside of the pyramid show that the net geometrical resultant of the symetrical draw of force from each corner to the interior of the pyramid is exactly at the geometric center of the pyramid. this center is located at 1/3rd of the pyramid height. anyone with a knowledge of high school geometry can prove this simple fact. 4.8.3 dessication effects perhaps the first discovery which led to experiments with pyramids was finding dead animals in the great pyramid that had mummified naturally and not putrified. extensive experiments by many pyramid researchers proved that the pyramid shape acts as a dessication shape (i.e, the pyramid dries out material put in

search. probably the most productive research will be in the area of macro lattice structures. we certainly have only mined the barest of information on this fascinating topic. 6.6 bibliography 1. mathematical crystallography and thetheory of groups of movements. harold hilton. dover publications, inc, new york, 1963 2. introduction to geometry. h. s. m coxter, john willey and sons, inc, 1961. 3. knowledge through rocks and minerals. joel arem, bantambooks,1973. 4. precious stones. their occult power and hidden significance. w.b. crow, samuel weiser, inc, new york, ny 10003,1968. chapter 7 experimental research on shape power energies this chapter discusses some fascinating experiments which relate to research on shape power. 7.1 gravity energy detectors it is obvious that the larger the m

DEITUS

agic, magic involving the invocation of spirits, should not be abused. rather than commanding the demon to bring you the woman you desire, learn from the spirit and attempt to become more like it. eventually you will become a living demon of lust and will enjoy the pleasure of many women. i say, therefore, that ritual magic should be used only for the invocation of spirits and for increasing your knowledge and power (through identification with the spirits that you invoke) and not for the conjuration of lust, compassion, or the destruction of your enemies. this is a general rule and there may be extreme occasions when it is absolutely necessary to perform a ritual of destruction or a ritual of compassion. a ritual may be performed to enhance the operation of lesser magic but must never be

h is unique. asmodee, asmoday, and asmodius; astarot, astaroth, astarte, and ishtar; satan, shaitan, shiva, and set are each unique archetypal forms. the archetypal spheres and archetypal spirits i have described thus far exist (subjectively) because man has defined them to exist. some will argue that these gods and demons are real beings who have revealed their existence in the past and that the knowledge of these beings together with the knowledge of the astral planes on which they dwell has been passed down in religion and mythology. it is more likely, however, that these beings take on an apparent existence because people believe in them. the psychologist carl jung, fascinated with metaphysics, alchemy, and dream interpretation, considered that gods and demons existed as symbolic forms

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

signified the distant, unknown, world beyond the horizon of man s conscious understanding. with the expansion of one s consciousness to new limits, the horizon of his understanding changes accordingly. runa remains constant since it is always the unknowable and never the known. the word remanifest, another aeon-enhancing word spoken during the aeon of set, signified the synthesis of all previous knowledge and experience, the final stage of the dialectic method. the expression xeper and remanifest was often used by members of the temple of set. from what i have said previously, this should be clear. at any point, an individual (re)manifests the synthesis of all that he has experienced previously. thus, remanifest is also a constant since it is always the immediate and never what has been o

able. these concepts are christian corruptions. we must become, like the gods of the ancient world, unique, powerful, and glorious beings an apollo, an artemis, a zeus, or an aphrodite. i say that such beings as these cannot be judged for they are governed each by their own laws alone. they set their own values and move in their own spheres. i have said that man has already become a god, but this knowledge is not yet fully realized and will not be fully realized until the end of the aeon. the law of the aeon of lucifer is will to come into being as a god. once we have fully accepted the reality that we are god and assumed our place as gods upon the earth then we will say xem, deit sthe demonic bible by magus tsirk susej, antichrist servant& disciple of the dark lord as revealed to him by h

DEMONIC BIBLE

ther countries, made a number of false claims: a) the origin of masonry can be traced to ancient jerusalem and the construction of solomon s temple, b) freemasonry is linked with the knights templar, and c) the leader of the lodge is in contact with master beings who live in the himalayas the illuminati. the early lodges had no connection to each other but made similar claims of possessing hidden knowledge passed down from ancient times or from a race of secret masters in the east. in reality, these lodges had very few secrets to reveal other than hand-shakes and grade signs but masonry was condemned by the church as a form of devil-worship which only added to its popularity. freemasons may have had few hidden secrets, but the myth of masonic secrecy led to more myserious (and occasionally

ttractive to the rebel and the outcast. the second beast in 1975, michael aquino, a magister templi in the church of satan, along with several other members, resigned from the church of satan and established the temple of set. one of the key issues in the schism was the alleged sale of titles within the church of satan. members of the church of satan who felt they had earned recognition for their knowledge of the black arts and their commitment to the organization were greatly distressed to see titles being awarded to people who did nothing more than give funds to the church. the argument for the awarding of the titles was that material success is an indication of satanic might and therefore the individuals in question deserved the titles regardless of their knowledge or previous commitmen

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

word demon comes from the greek "daemon, an influencing spirit of intelligence. djinn (or genie) is also the root of the word "genius" although the word "genius" is often used by the mundane, he who is called a "genius" is said to be under the influence of an intelligence, daemon, or genie. if demons do not exist objectively (only subjectively, then the question arises: how can we explain sudden knowledge acquired through contact with a spirit? parapsychologists, in the study of telepathy, clairvoyance, and precognition, have only been able to prove the existence of telepathy. the reason for this is that, while there is a great deal of evidence concerning the precognition of future events, it can always be attributed to telepathic communication. the same is true of clairvoyance and claira

events, it can always be attributed to telepathic communication. the same is true of clairvoyance and clairaudience. the clairvoyant who sees the spirit of a woman's dead grandfather standing beside her does not see the actual spirit of the man but, instead, reads the mind of the woman and, from the image of the man in her mind, imagines him as a spirit. in dealing with the question of "acquired" knowledge, we may consider that all knowledge humankind has acquired resides in someone's mind. reading the mind of an unknown subject thousands of miles distant, the magician may acquire instant knowledge of various "arts and sciences. this does not prove the objective existence of demons, only the ability of the human mind to become a powerful "receiver" and "transmitter" of telepathic signals

DIABOLUS

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 opposer from a historical and mythological standpoint as well as from a practitioners own viewpoint. this wi

lation. by passing through the darkness is a light revealed brighter than all others. beginning with the foundations of the adversary in the form of the egyptian set are we able to firstly understand that his force, while averse is indeed a necessary and 3 significantly important to the balance of nature in both a natural and supernatural sense. the shadow holds substance which bears the fruit of knowledge from the practitioner who is daring enough to taste it. set is the original opposer or adversary, whose form captivated and later frightened those who dare stand against him. the persian foundation of averse practice is found in some satanic lore written by zoroastrian priests. ahriman, the prince of darkness in that regions lore is the initiator of the shadow practice of sorcery, thus c

balance of chaos and order, as he creates situations for both to occur. 5 set and horus indeed have a close connection as not only brothers but also deific opposites. it is suggested by e.a. wallis budge that horus means something similar to he who is above and set therefore he who is below, thus holding a significance to as above, so below and the baphomet idol long regarded as a form of hidden knowledge. considering set s name had similar hieroglyphic connections to stone, it can be suggested further that this god was a personification of the lands of death, stony land and the desert wastes. set s direction was also often consider south as well, and his opposing side of the north. in later times, as previously mentioned, ahriman has been long associated with not only the north but also

and the desert wastes. set s direction was also often consider south as well, and his opposing side of the north. in later times, as previously mentioned, ahriman has been long associated with not only the north but also the south, making reference to his powers over both scorching heat and cold. the head of ramses ii has been shown being dually crowned by both set and horus indicating power and knowledge. one reference of which set makes comment is in the crowning i will give thee all life, and strength and health, thus although considered often a devil and a most feared god, this power could be used in a positive aspect as well. set was also friendly to the shades of the dead as well, set was said to purify and horus strengthen. the backbone of the dead was considered the backbone of se

book of shades it is reportable that his teachings of the sethanic cult of masks were focused on selftransformation and luciferian concepts. alexander sanders, an associate of charles pace, made mythological reference to set and black witchcraft in his lecture the magick magick circle of the wicca truth is the monster of intellect, that which lies deep in the darker side of the subconscious, the knowledge of when man crawled on his stomach through the abysmal depths of a primeval swamp. the alex sander lectures in this essay, sanders recognizes the significance of black witchcraft and how it develops the self save for the dangers of self-destruction. behold me, mortal, for i am thy god, the true image of thyself, and the very essence of life, yet within me lieth a magnitude greater than y

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

od and humankind. they bear teachings, warnings, and messages of all kinds from heaven to earth, and carry out the orders of god. each angel is under the command of a superior, known as an archangel (q.v. angel (holy guardian (h.g.a: an expression meaning your higher self. to some practitioners, a more knowledgeable non-physical entity. contacting your holy guardian angel [h.g.a] is known as "the knowledge and conversation of your holy guardian angel" establishing this relationship is considered to be the same as achieving enlightenment or cosmic consciousness. the principle work of an "adeptus minor" in the hermetic order of the golden dawn. apport: from the french meaning "to bring. in spiritism (q.v, any object brought to a seance by a spirit (q.v) or entity from the spirit world or the

possession by a god" in our context, an emotional interest which can lead to total absorption of attention in a subject and hence to some degree of "altered states of consciousness (q.v. esbat: a lesser gathering of witches for the purposes of celebration and works of magick. an esbat usually occurs on the nights of the full or new moon. esoteric: greek for "secret" a term used to imply a type of knowledge or wisdom that is reserved only for the few. e.s.p: see extra sensory perception. evil eye: the projection of malefic occult force through the glance. persons, beasts, and growing things "overlooked" by the evil eye are believed to wither and die. a form of intentional psychic attack (q.v. evocation: 1) to evoke (q.v. 2) the calling forth of spirits into tactile and sometimes visible app

h instructions for evoking (q.v) nonphysical entities. a part of the lesser key of solomon. often mistakenly thought of as that entire book. high magick (q.v) that is involved with so-called demons (q.v. gnomes: the elemtaries (q.v/ elementals (q.v) of earth (q.v. the good spirits (q.v) that live in the depths of the earth. traditionally, they are said to guard buried treasure. gnosis: greek for "knowledge" a total gestalt comprehension of the universe and the relationship between divinity (god) and humanity. the goal of members of gnostic sects that flourished in the early centuries of the christian era. goblins: evil spirits noted for their ugly appearance and malicious habits. god-form: the outer expression or posture and mindset of a god or entity. the magician takes on the characteris

ausing the "great voice" however, the practitioner should still cause themselves and the universe to vibrate as if saying the word(s) out loud. great work: the spiritual work of the initiate. the initiate's process he/she uses to obtain his/her ultimate goal. surmounting self with magickal methods to obtain the supreme mystical union of self to divinity. the work of an adept. the obtaining of the knowledge and conversation with the holy guardian angel (q.v. grey magick: the science and art of causing change (in reality or in consciousness) in conformity with will, using means not currently understood by traditional western science, for the purpose of causing either physical or non-physical good to yourself or others, and is done either consciously or unconsciously. grimoire: in french "gra

iousness becomes intermittently invaded by images and impulses from the unconscious. a mild dreamlike state. hypnosis: according to don tyson, the techniques for inducing a trance state in another person or persons (including oneself) during which the will and judgment are temporarily and partially placed in abeyance and become subordinate to the will of the hypnotist. often it occurs without the knowledge and consent of the entranced individual, the result of a sudden shock or rhythmic sound or gesture. more properly, the techniques for inducing various states of trance in oneself or in other persons during which time the conscious mind is temporarily and partially placed in abeyance and become subordinate to the subconscious mind of the one hypnotized- i- iao: pronounced "eee-ahh-ohh" th

DION FORTUNE CEREMONIAL MAGIC UNVEILED

n, and which by means of the pattern of its arrangement, is used to discover the correspondences and relationships between them. the cabbala is increasingly being recognised as the basis of western occultism. anyone who wants to appreciate esoteric philosophy as taught in that system, and more especially anyone who wants to make practical use of it, whether in magic or meditation, needs a working knowledge of the tree of life. information on this decidedly recondite subject has hitherto been to seek in a number of books, some of them rare and hard to come by, and many of them confused and elusive in their wording. mr. regardie has given, in a lucid and concise form, and messrs. rider have issued at a moderate price, a most admirable handbook on the technical system of the tree. it is lucid

f the same thing springing up here and there in entire independence; they come from a common source. this source i believe to be one of those high spring tides in things spiritual which, from time to time, visit our earth. for any organisation to try and close the sluice gates against it by oaths of secrecy, is to keep back the atlantic with a broom. it is, therefore, important for those who have knowledge of the subject to recognise the change which has taken place in the occult field, lest that field be abandoned to the operations of quacks. now that so much has been said by both regardie and crowley, it is necessary to say a little more, and so elucidate the whole situation. it must be obvious to anyone who compares them that the garden of pomegranates and tree of life, by regardie; mag

ppear to me that there is very much he has left unsaid. i expect that the pontiffs of the mysteries will tell their neophytes that his books are inaccurate and incomplete; but i think they will find, after they have served ten years for leah and another ten for rachel, as i was made to do, that they are neither inaccurate nor incomplete, and a very great deal better put together than the official knowledge papers and side lectures. now concerning the nature of these mysterious mysteries; as i have already explained, i am wrapped up in oaths of secrecy like a cat in a fly paper, but i do not feel that this debars me from quoting the published works of other writers. when mrs. mcgregor mathers, in her introduction to the second edition of her husband's translation of the qabalah denudata ref

which i am using in my mystical qabalah, now appearing serially in my own magazine. we have none of us cribbed from each other, but have all drawn upon the mathers' manuscripts. i personally drew direct, because i possess these manuscripts; but i did not take the responsibility of publishing them, or any of their contents, but worked from crowley's 777, as i acknowledged in my articles, using my knowledge of the mathers manuscript for counter checking purposes. i may say that i found crowley's books to be accurate. he himself does not acknowledge his sources in his recently published magick, but in his equinox, now out of print, he expressly declares that he is making public the "golden damn" system as commanded by the secret chiefs. regardie himself acknowledges his indebtedness to the p

n surer ground, for i found exactly the same problems confronting me when i myself joined it some years after he left. practical teaching from official sources was conspicuous by its absence, and unless one was lucky enough to have a personal friend among its members with a gift of exposition, one was left high and dry. one was put through the ceremonies, given the bare bones of the system in the knowledge lectures and a few commentaries on them called side lectures, for the most part of very inferior quality, and left to one's own devices. the glory had departed in the days when i knew the order, for most of its original members were dead or withdrawn; it had suffered severely during the war, and was manned mainly by widows and grey bearded ancients; and the widows of its founders were so

DION FORTUNE MYSTICAL QABALA

reason, although i shall give in these pages the principles of the mystical qabalah, i do not consider it would be in anybody's interest to give the keys to its practice even if by the terms of the obligation of my own initiation i were not forbidden to do so. but, on the other hand, i do not consider it fair to the reader to introduce intentional blinds and misinformation, and to the best of my knowledge and belief the information i give is accurate, even if incomplete. 21. the thirty-two mystical paths of the concealed glory are ways of life, and those who want to unravel their secrets must tread them. as i myself was trained, so can anyone be trained who is willing to undergo the discipline, and i will gladly indicate the way to any earnest seeker [page 8] chapter ii the choice of a pa

ow define my own position in the matter of scholarship and general qualifications for the task in hand. so far as actual scholarship goes, i am in the same class as william shakespeare, having little latin and less greek, and of hebrew only that peculiar portion which is cultivated by occultists-the ability to transliterate unpointed hebrew script for the purposes of gematric calculations. of any knowledge of hebrew as a language i am guiltless. 6. whether such frank acknowledgment of my deficiencies will serve to disarm criticism i do not know; no doubt it will be alleged against me, and not without justification, that one so ill-equipped should not have undertaken the task at all. to this i reply that if one saw a man dying injured, should the admitted absence of a medical qualification

d and moved and had my being in the practical qabalab; i have used its methods both subjectively and objectively till they have become a part of myself; and i know from experience what they yield in psychic and spiritual results, and their incalculable value as a method of using the mind. 8. it is not required of those who would use the qabalah as their yoga that they should acquire any extensive knowledge of the hebrew language; all they need is to be able to read and write the hebrew characters. the modern qabalah has been pretty thoroughly naturalised in the english language, but it retains, and must ever retain, all its words of power in hebrew, which is the sacred language of the west just as sanscrit is the sacred language of the east. there are those who have objected to the free em

mirable essay which forms the introduction to his book, the qabalah is usually classed under four heads: mystical qabala page 17 [page 22] the practical qabalah, which deals with talismanic and ceremonial magic. the dogmatic qabalah, which consists of the qabalistic literature. the literal qabalah, which deals with the use of letters and numbers. the unwritten qabalah, which consists of a correct knowledge of the manner in which the symbol-systems are arranged on the tree of life, and concerning which macgregor mathers says "i may say no more on this point, not even whether i myself have or have not received it" but as this portentous hint is elaborated by the late mrs macgregor mathers in her introduction to the new edition of his book in the following plain-spoken words "simultaneously w

l available material that has been published upon any subject, and interpreting it according to the best of my understanding. in these pages it is the system given by crowley of which i shall avail myself to supplement the points upon which macgregor mathers, wynn westcott, and a. e. waite, the principal modern authorities upon the qabalah, are silent. 11. as to whether i myself have received any knowledge of the unwritten qabalab, it would as ill beseem me as macgregor mathers to be explicit upon this point, and having followed his classic example of burying my head in the sand and waving my tail, i will return to the consideration of the matter in hand. 12. the essence of the unwritten qabalab lies in the knowledge of the order in which certain sets of symbols are arranged upon the tree

DION FORTUNE PSYCHIC SELF DEFENSE

sing sufficient to be dangerous is my problem. but as so much has already been made known concerning the esoteric teachings, and as the circle of students of the occult is becoming rapidly wider every day, it may well be that the time has now come for plain speaking. the task is not of my seeking, but as it has come into my hands, i will do my best to discharge it honourably, making available the knowledge which has come to me in the course of many years' experience of the strange by-ways of the mind which the mystic shares with the lunatic. this knowledge has not been attained without cost, nor, i suspect, will the divulging of it be altogether free from cost, either. i have endeavoured to avoid, as far as possible, the use of second-hand material. we all know the person who has a friend

g with the foundations of the personality is an experience of such peculiar and unique horror that the mind shrinks from the contemplation of it and one cannot talk about. i am of the opinion that psychic attacks are far commoner than is generally realised, even by occultists themselves. certainly the general public has no conception at all of the sort of things that are done by people who have a knowledge of the powers of the human mind and set to work to exploit them. i am convinced that this factor played a large part in the witch-cult, and was the real cause of the universal horror and detestation of the witch. these powers have always been known to students of occultism, but nowadays they are known and used by people who would be exceedingly surprised to find who are their fellow-prac

witch-cult, and was the real cause of the universal horror and detestation of the witch. these powers have always been known to students of occultism, but nowadays they are known and used by people who would be exceedingly surprised to find who are their fellow-practitioners. mrs. eddy, the founder of christian science, stumbled on to these methods empirically without ever acquiring any rational knowledge as to their modus operandi. she endeavoured to teach them in such a way that they could only be used for good and their power for evil should be concealed; but that she herself was well aware of their possibilities if abused is witnessed by the dread of what she called "malicious animal magnetism" which shadowed her whole life. 3 of 103 the methods of christian science, without its stric

what results may ultimately be obtained by a competent experimenter? let me give my own experience, painful though it is, for someone has got to be the first to come forward and uncover these abuses which are only able to flourish because of the general failure to realise their significance. as a young girl of twenty i entered the employment of a woman who i now know must have had a considerable knowledge of occultism obtained during a long residence in india, and concerning which she used to drop hints that i could make nothing of at the time, but which, in the light of later knowledge, i have come to understand. it was her custom to control her staff by means of her knowledge of mind-power, and she had a steady succession of most peculiar breakdowns among the people working under her. i

he study of analytical psychology, and subsequently of occultism. as soon as i touched the deeper aspects of practical psychology and watched the dissection of the mind under psycho-analysis, i realised that there was very much more in the mind than was accounted for by the accepted psycho logical theories. i saw that we stood in the centre of a small circle of light thrown by accurate scientific knowledge, but around us was a vast, circumambient sphere of darkness, and in that darkness dim shapes were moving. it was in order to understand the hidden aspects of the mind that i originally took up the study of occultism. i have had my full share of the adventures of the path; have known men and women who could indubitably be ranked as adepts; seen phenomena such as no seance room has ever kn

DONALDTYSON CHAKRAS

there are other more subtle benefits, such as the ability to direct spiritual beings to accomplish general and specific material effects useful to my life and my studies, but i must refrain from writing of these things in detail. i should mention that what you have read here will not be found elsewhere in this detailed and specific form. those who usually write about the chakras have no firsthand knowledge of them, and those with an intimate firsthand knowledge usually consider them too dangerous and powerful, and also too sacred, to write about openly. gurus especially conceal the techniques for establishing an intimate and personal relationship with the goddess, which seems in my experience essential in awakening kundalini. what i have written is based on my own experiments- other practi

DONALDTYSON CORONZON

gement of his understanding: but not utterly the favour of god, and was driven forth (as your scriptures record) unto the earth which was covered with brambles: where being as dumb, and not able to speak, he began to learn of necessity the language which thou, e[dward] k[elley] callest hebrew, and yet not that hebrew amongst you: in the which he uttered and delivered to his posterity, the nearest knowledge he had of god his creatures: and from his own self divided his speech into three parts, twelve, three, and seven: the number whereof remaineth, but the true forms and pronunciations want; and therefore is not of that force that it was in his own dignity, much lesse to be compared with this that we deliver, which adam verily spake in innocency, and was never uttered nor disclosed to man s

a servant and messenger of god, naturally portrayed coronzon as envious and spiteful of the happiness of man in the garden, for which reason the serpent "began to assail him, and so prevailed" gabriel is transmitting the standard propaganda of heaven. but if you actually look at genesis, you find that the serpent merely pointed out to eve that god was deceiving her about the fruit of the tree of knowledge (see genesis 3:1-7. god stated that if adam and eve ate the fruit, they would die; the serpent told eve that she would not die, but would become "as gods, knowing good and evil" and when eve and later adam ate the fruit, this is exactly what happened. god lied. the serpent told the truth. it was this obvious, but strangely, seldom acknowledged, truth, that led the gnostics, who began as

e the scribe invoked the angels, and the holy guardian angel of the frater p. the demon replied) i know the name of the angel of thee and thy brother p, and all thy dealings with him are but a cloak for thy filthy sorceries (here the scribe averred that he knew more than the demon, and so feared him not, and ordered the demon to proceed) thou canst tell me naught that i know not, for in me is all knowledge: knowledge is my name. is not the head of the great serpent arisen into knowledge (here the scribe again commanded choronzon to continue with the call) know thou that there is no cry in the tenth aethyr like unto the other cries, for choronzon is dispersion, and cannot fix his mind upon any one thing for any length of time. thou canst master him in argument, o talkative one; thou wast co

me, and i could not speak it. i behold the beauty of the earth in her desolation, and greater far is mine, who sought to be my naked self. knowest thou that in my soul is utmost fear? and such is my force and my cunning, that a hundred times have i been ready to leap, and for fear have missed. and a thousand times am i baulked by them of the city of the pyramids, that set snares for my feet. more knowledge have i than the most high, but my will is broken, and my fierceness is marred by fear, and i must speak, speak, speak, millions of mad voices in my brain. with a heart of furious fancies, whereof i am commander, with a burning spear and a horse of air to the wilderness i wander (the idea was to keep the scribe busy writing, so as to spring upon him. for, while the scribe talked, choronzo

f eden. it was reproduced by grant on page 138 of that work above the title "the sigils of the 22 sentinels of the tunnels of set (sigils of the qliphoth, from crowley's equinox, 1912) about the nature of the eleventh false sephirah, daath, gareth knight observed: the abyss is the void between force and form and the place where the transmutation takes place is the 'hidden' sephirah daath--meaning knowledge. the mysteries of daath are profound and were little touched upon in earlier writings on the qabalah. the sephirah has no number allocated to it and by knowledge is meant not so much what we understand by the word, but the word in its biblical usage of sexual union, only here the meaning is a kind of divine union where differing planes of being impact and there is a resultant change of s

DONALDTYSON ELEMENT

e who have no experience with this type of love-making, but it is assuredly so. the sensation of an undine's caress is indescribably sweet, quite beyond any physical caress. it can only be compared to the sensation of a narcotic coursing through the blood. physical exhaustion on the magician's part is the only limit to this type of love play. sylphs are most often employed in searching out occult knowledge by magicians. these spirits have access not only to the libraries that physically exist, but also those that were destroyed in past ages but continue to survive in the astral realm, and also to libraries of an inhuman type that never had a material existence in our world. dealing with sylphs is seldom an intimate or emotional experience, as can be the case when dealing with gnomes or und

DONALDTYSON NECRO

nses through which the dead person acquired secrets. a departed soul might be expected to know important matters in two areas: what he had seen or done during life, and what he had seen or done after death. often necromancers called up a shade to discover the hiding place of treasure which the person during life was rumored to have possessed. the dead were thought to have special access to occult knowledge, and sometimes they were called back from beyond the grave to teach the necromancer techniques of magic not available by any other means, techniques acquired in the afterlife. it was believed that the shades of the dead were attracted to freshly-spilled blood, because blood was one of the primary repositories of vital energy in the body. since the dead lacked bodies of flesh, the thinkin

necromancer, merely pointed in the direction where his treasure lay buried, or silently led the necromancer to the spot. in my opinion, it is not possible to call forth through necromancy the actual souls of those who have died. however, it is possible to summon spirits who represent themselves as those departed human beings to the necromancer, and these spirits may indeed possess valuable occult knowledge, or know of things that are hidden. there are two necessary aspects to necromancy. the calling of the shade, and the compelling of the shade. in ancient times these were combined. for example, odysseus, the hero of homer's odyssey, called back shades from the underworld by spilling the blood of sacrificed beasts into a trench in the ground, then compelled the shades to speak by preventin

DONALDTYSON WEREWOLF

berserker rage was under control, most of the time, but ordinary people lived in terror of such savage warriors since they never knew what small incident might trigger the fury. the rage of the berserker was passed down in an hereditary line from father to son- it does not appear to have afflicted women. it may have been a genetic disorder, but more likely it was a manifestation of shamanism, the knowledge of which was also passed down within families- the berserker was very likely a form of shape-shifter. modern magicians can also shape-shift, and take on the forms of animals. this is not done on the physical, but on the astral plane. the astral body is easy to mold and transform into any desired pattern. the astral world is a kind of alternative dimension of reality that exists parallel

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

u hast given his sustenance and he liveth; he liveth, the doctrine of eternal life. http//www.sacred-texts.com/egy/ebod/ebod05.htm (1 of 21 [8/10/2001 11:23:20 am] anx unas pen an mit-f an mit unas pen and liveth unas this; not dieth he, not dieth unas this.[2] 4. hetep unas em anx em amenta setteth unas in life in amenta.[3] 5. au am-nef saa en neter neb ahau pa neheh t'er-f he[4] hath eaten the knowledge of god every [his] existence is for all eternity pa t'etta em sah-f pen en merer-f ari-f mest'et'-f and to everlasting in his sah[5] this; what he willeth he doeth [what] he hateth an ari-nef not doth he do.[6 [1. recueil travaux, t. iii, p. 208 (ll. 232, 233. 2. recueil de travaux, t. iii, p. 209 (l. 240) 3. ibid, t. iv, p. 50 (l. 445. the allusion here is to the setting of the sun. 4

the soul in heaven, and though a number of interesting facts may be gleaned from the texts of all periods, it is very difficult to harmonize them. this result is due partly to the different views held by different schools of thought in ancient egypt, and partly to the fact that on some points the egyptians them selves seem to have had no decided opinions. we depend upon the pyramid texts for our knowledge of their earliest conceptions of a future life. the existence in heaven. the life of the osiris of a man in heaven is at once material and spiritual and it seems as if the egyptians never succeeded in breaking away from their very ancient habit of confusing the things of the body with the things of the soul. they believed in an incorporeal and immortal part of man, the constituent elemen

h eaten the red crown, and he hath swallowed the white crown; the food of unas is the inward parts, and his meat is those who live upon (519) magical charms in their hearts. behold, unas eateth of that which the red crown sendeth forth, he increaseth, and the magical charms of the gods are in his belly (520) that which belongeth to him is not turned back from him. unas hath eaten the whole of the knowledge of every god, and the period of his life is eternity, and the duration of his existence is (521) everlastingness, in whatsoever he wisheth to take; whatsoever form he hateth he shall not labour in in the horizon for ever and ever and ever. the soul of the gods is in unas, their spirits are with (522) unas, and the offerings made unto him are more than those made unto the gods. the fire o

t mentioned with isis, nephthys, heqet, and the god khnemu as assisting at the birth of children [1. recueil de travaux, t. iii, p. 182 (l. 17. 2, etc. ibid, t. vii, p. 170 (l. 463. 3. see maspero, romans et po sies du papyrus harris, no. 500, paris, 1879, p. 27. 4 pyramid of unas, l. 564] p. cxxvi disguised in female forms, the four goddesses go to the house of ra-user, and, professing to have a knowledge of the art of midwifery, they are admitted to the chamber where the child is about to be born; isis stands before the woman, nephthys behind her, and heqet accelerates the birth. when the child is born meskhenet comes and looking upon him says "a king; he shall rule throughout this land. may khnemu give health and strength to his body"[1] the word meskhenet is as old as the pyramid times

teways. 3 "reversed of face: of many forms" var. 4 var. 5 "the voice that travelleth" var "the high-voiced" 6 supplied from naville, todtenbuch, 1. 165] p. 292 of re-stau unto me. homage to thee, o osiris, in thy might and in thy strength (6) in re-stau. rise up and conquer, o osiris, in abtu. thou goest round about heaven, thou sailest in the presence of ra (7) thou seest all the beings who have knowledge.[1] hail ra, who circlest in [the sky. verily i say [unto thee, o osiris, i am a (8) godlike ruler (9) let me not be driven hence[2 (10) nor from the wall of burning coals [i have] opened the way in re-stau (11) i have eased the pain of osiris [i have] embraced that which the balance i hath weighed [i have] made a path for him in the great valley, it and [he] maketh a path. osiris shinet

ELLIS LOW TWELVE 1907

truth of that, and i have thought hard over it, but am unable to fix upon any business toward which i do not feel a distaste. it would have been far better for me if my relatives had not left me a penny, though the discovery of a gold mine in the southwest had made me rich before i came east the last time" i made a wild venture "why not go westward with me and enlist as a scout in our army? your knowledge of the country and of indian ways 24 low twelve would be of vast help, for we have a big job on our hands in the subjugation of the apaches" i would have given much to know how this strange proposal impressed him. he was sitting beside the table in the middle of the room, his legs crossed, as was his custom, and with one elbow resting on the support. he flung away the remnant of a cigar

o prevent anything in the nature of a surprise by the apaches, some of whom were likely to steal back in the hope of striking us an unexpected blow. our captive martana was treated with more consideration than he deserved. a blanket was spread on the ground, upon which he partly reclined. we had no regular surgeon with us at that time, but lieutenant smith and several others possessed a practical knowledge of wounds, and gave it as their opinion, that, though the fellow was desperately hurt, he had a chance of pulling through. he was offered food and drink, but refused to touch them. he even knocked aside a whiskey flask that was held to his lips. he could not be persuaded to speak a word, and paid not the least attention to the apaches who addressed him in his own language. he was a stoic

dity of the task taken upon myself. i had set out to circumvent one of the most skilful trailers and scouts in the service. my woodlow twelve 61 craft as compared to his was foolishness. he could give me cards and spades and beat me every time. true, he was somewhere in these hills, but i might prowl among them for a week without getting sight of him. an unprecedented piece of luck had brought me knowledge some time before, but such accidents are never repeated, or, at least, not often enough to justify hope on my part. none the less, i had no thought of turning back. if i could not outwit vikka, i might have a chance to do something else. it was in accordance with apache customs that some of their scouts would linger in the rear of the main band to learn our intentions, and, if opportunit

s. he was on the lookout for him when vikka appeared with his attempt at personating the other fellow" low twelve 71 "who is this fellow "surely you cannot expect me to name him. i am a friend of the apaches, and it would be base dishonor for me to betray our ally. i cannot permit you, however, to be unjust to a faithful scout. vikka is unapproachable from our side. i know that of my own personal knowledge" it gave me immeasurable relief to receive this assurance. i could not refuse to accept his explanation. a gross injustice had been done vikka, and i longed for the chance to reassure lieutenant smith. but who was the traitor? despite the value of the minutes and the prudence of our getting back to camp without delay, i racked my brain in the effort to solve the torturing problem. i hast

"did he say where he could be found" i asked, pale faced and doing my utmost to restrain my rage "he said something" replied my father "but in the confusion and excitement of the moment i did not catch the words, and if i did, have forgotten them" i appealed to mother and sister, but they professed equal ignorance. good souls, each one knew where the miscreant was waiting, but purposely kept the knowledge from me. they understood too well what would follow, and they shuddered at the thought of a meeting between us. the houses which had been burned stood so apart from the others that there was no danger of the flames communicating with those toward whose owners the guerrillas were friendly. mcgibbon was careful in that respect. when i found that nothing was to be gained from my people, i f

EMPERORS NEW RELIGION CHURCH OF SATAN

g clenches his hands around a translucent stone and whispers a prayer by himself knowing that many other believers also do this, it creates a sense of community and belonging, even if each believer is alone. the followers may be alone, but they are alone together. such magic and rituals bind the followers together much like a regular church community does, only without the social interaction. the knowledge that others perform the very same rituals also creates the belief that the ritual is more important, or more effective, than if it were a home made ritual. the follower gets the impression that his behavior is meaningful, and it gains validity by social proof (i.e, the assumption that if many do it, it is inherently correct or makes sense. social proof also persuades people to engage in

body, but also to certain officials such as hp blanche barton, magister peter h. gilmore [etc. they tell me to do something, and i do it..this is rare, but i am more than happy to do whatever they say. any order they give me would never be for my detriment, only for my good [24] one level further down, interested followers have read the satanic bible and some other documents. they pursue further knowledge in what they happen to consider satanic, but are generally unaware of guidelines issued by the core and do not actively represent satanism. finally, the periphery is comprised of people that may have read the satanic bible and other documents but do not pursue other knowledge. their membership of the church of satan has the same value to them as perhaps a piece of jewelry. this organizat

ollowers and prospective followers with just what they want to hear, hiding the many opposing views, which are told only to other people that want to hear those views. in the the emperor s new religion copyright 2002 ole wolf page 23 of 30 world of con artists, this is a form of cold reading, except that the church of satan raises the temperature to both warm and hot readings, drawing on a priori knowledge about those that it addresses and tailoring the replies accordingly. intentional or not, the ambiguous texts of the church of satan fit the traditional structure of statements characterized by the barnum effect, and the church of satan s selective answers are those of the crystal ball gazer. anton lavey s many references to other established religions as hoaxes may have been fully deserv

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

s (exodus 7, the rod transformed into a serpent, hence the occult use of aaron s rod with a motif of a serpent. an old jewish legend states that aaron s rod was created on the sixth day of creation and was retained by adam after leaving the garden of eden, subsequently passing into the hands of a succession of patriarchs. an apocryphal christian legend states that the rod was cut from the tree of knowledge, eventually came into the possession of judas, and was the beam of the cross on which christ was crucified. the hazel wand used by water diviners in dowsing echoes the water finding by aaron s rod in the desert. some form of wand has always been a symbol of authority. the wand also survives as the magical staff of modern conjuring magicians. aasc newsletter see anthropology of consciousn

of adam, cain and abel, respectively typifying brute force and intelligence, slew each other, and that adam s inheritance passed to his third son, seth. seth was permitted to advance as far as the gate of the earthly paradise without being threatened by the guardian angel with his flaming sword, which is to say that he was an initiate of occult science. he beheld the tree of life and the tree of knowledge, which had become grafted upon each other so that they formed one tree. some commentators believe this to symbolize the harmony 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 t

across the brook kedron, over which the savior passed after he was apprehended in the garden of olives. it was taken by his executioners and made into the cross. this legend is markedly similar to those from which the conception of the holy grail arose. man is restored by the wood through the instrumentality of which adam, the first man, fell. the idea that the cross was a cutting of the tree of knowledge was widespread in the middle ages and may be found in the twelfth century quete del st. graal, ascribed to walter map but probably only adapted by him. all the traditions of the kabala are embodied in the allegory contained in the book of the penitence of adam, which supplements and throws considerable light on the entire kabalistic literature. adam, l abbe about the time that the templa

s had her horoscope read by dr. j. herbert smith, then professor of materia medica at boston university and became profoundly interested in astrology. smith s reading of adams s horoscope and his personal observation of her character convinced him that she was an ideal personality to help elevate astrology to the dignity of an accepted science. he taught her all he knew, and she supplemented this knowledge by studying hindu vedanta under swami vivekananda, pioneer of hindu philosophy in the united states. after years of study, adams started practice as a professional astrological consultant in new york. she became nationally known when she read a chart for the owner of new york s windsor hotel on fifth avenue predict- adam, book of the penitence of encyclopedia of occultism& parapsychology

assist in influencing the advancement of the world. the means by which this is attained are said to be long and arduous, but in the end the successful adept fulfills the purpose for which he was created and transcends other human beings. the activities of adepts are multifarious, being concerned with the direction and guidance of the activities of other human beings. theosophists claim that their knowledge, like their powers, far exceeds that of other mortals; they can control forces both in the spiritual and the physical realm and are said to be able to prolong their lives for centuries. adepts are also known as the great white brotherhood, rishis, rahats, or mahatmas. ordinary people who earnestly desire to work for the betterment of the world may become chelas, or apprentices to adepts

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

mackenzie and his wife returned to england about 1840, but it is probable that kenneth mackenzie was educated abroad. according to william wynn westcott, mackenzie received a rosicrucian initiation in austria while living with count apponyi as an english tutor. mackenzie returned to london by 1851 and contributed a series of learned notes to notes and queries. as a young man he had an impressive knowledge of german, french, latin, greek, and hebrew and had a precocious talent for antiquarian studies. he had ambitions to follow a literary career, and as early as 1852 he translated k. r. lepsius s briefe aus aegypten, aethiopen, 1842.45 into english. he also contributed articles on peking, america, and scandinavia to theodore alois buckley s work great cities of the ancient world (1852. the

to two classes by those names. their name, pronounced mogh by later persians, and magh by the ancients, signified wise, which was the interpretation of it given by the greek and roman writers. stobaeus expressly called the science of the magi, the service of the gods, as did plato. according to joseph ennemoser in his book the history of magic (1847, magiusiah, madschusie signified the office and knowledge of the priest, who was called mag, magius, magiusi, and afterward magi and magician. the philosopher j. j. brucker maintained that the primitive meaning of the word was fire worshiper and worship of the light, an erroneous opinion. in modern persian, the word is mog; mogbed signifies high priest. the high priest of the parsees at surat was called mobed. others derive the word from megh

wo terms so opposed on the first view.faith and reason, science and belief, authority and liberty. it furnishes the human mind with an instrument of philosophical and religious certainty were as exact as mathematics, and even accounting for the infallibility of mathematics themselves. there is an incontestable truth; there is an infallible method of knowing that truth; while those who attain this knowledge and adopt it as a rule of life, can endow their life with a sovereign power which can make them masters of all inferior things, all wandering spirits, or, in other words, arbiters and kings of the world. paracelsus, writing in the sixteenth century, stated: the magical is a great hidden wisdom, and reason is a great open folly. no armour shields against magic for it strikes at the inward

cks have been used by priests for thousands of years to create the illusion of miracles. the astonishing and skillful illusions of modern stage magicians show that special caution is necessary in evaluating many apparently paranormal feats of magic, and stage magicians have also performed a valuable service in exposing fraudulent psychic feats. because of their history of exposing fraud and their knowledge of the many techniques for creating illusions, stage magicians tend to be skeptical of all claimed paranormal feats. sources: agrippa, henry cornelius. the philosophy of natural magic. london, 1651. reprint, new hyde park, n.y: university books, 1974. barrett, francis. the magus: a complete system of occult philosophy. london, 1801. reprint, new hyde park, n.y: university books, 1967. bo

the day of the moon, then the robe must be of white embroidered with silver and the tiara of yellow silk emblazoned with silver characters, while the wreaths were to be woven of moonwort and yellow ranunculi. the jewels appropriate to the occasion were pearls, crystals, and selenite; the perfumes, camphor, amber, aloes, white sandalwood, and seed of cucumber. in evocations concerning transcendent knowledge, green was the color chosen for the vestment, or it might be green shot with various colors. the chief ornament was a necklace of encyclopedia of occultism& parapsychology. 5th ed. magical vestments and appurtenances 961 pearls and hollow glass beads enclosing mercury. agate was the symbolic jewel; narcissus, lily, herb mercury, fumitory, and marjoram the flowers; while the perfumes must

ESOTERISM AND THE LEFT HAND PATH

zwaan rays were supposed to be capable of stimulating the psychic senses into activity. subsequently the spirit electronic communication society was founded in manchester, england, on september 10, 1949, and an apparatus was developed that claimed to improve the zwaan effeteesoterism and the left hand path thomas karlsson dragon rouge often describes itself as an esoteric order exploring esoteric knowledge. what then is esoterism and how is it connected to the left hand path? antoine faivre, one of the leading scholars on occult research and esoterism, writes in his book esoterism that esoterism is not an area like art, philosophy or chemistry, but rather a way of thinking. faivre explains: the diffuse etymological derivation of the word indicates that one can only find the keys to the sym

divine. teachings about angels and other entities from these middle regions becomes important in this context, just like thoughts about gurus and initiators. where mysticism views fantasy as an obstacle, esoterism views it as a possibility. faivre describes it in a colourful way: understood in this way fantasy (imaginato is related to magnet, magia, imagio) is a tool for those who wishes to reach knowledge about the self, the world and the myth. it is the eye of fire which penetrates the shell of the outer appearance to make the true significations appear, and uncovers the connections which makes the invisible visible to expand our mundane seeing; the mundus imaginalis to which the mundane eye of flesh has no access. 4) the experience of transmutation. without the experience of transmutati

word transmutation can be found in alchemy and refers to the transcendence or passing over from one level to another, the subjects metamorphosis to higher levels. to these four basic components of esoterism can be added two relative components: 5) there are accordances between the different religions and teachings, and it is possible to find common denominators to unite them. 6) transference. the knowledge can or must be transferred from teacher to student according to a given pattern, often through initiations. the conditions of this second birth is that a) the teachings are respected and not questioned, since one wishes to be a part of this tradition, and b) that the initiation is supervised by a teacher or master. faivre s definition of esoterism corresponds to the draconian philosophy

. man and his soul corresponds to principles in the universe outside us. in draconian philosophy the thought about the living nature is important since this philosophy turns against an atomistic and materialistic view of man and nature. especially in old norse and celtic magic can we found the dragon as a symbol of the spirit of nature. but also in the chinese tradition of feng shui. all esoteric knowledge exits in nature, but is hidden from the civilized modern man. the tree of knowledge is more than a metaphor. the middle levels that faivre mentions are represents the astral worlds and the different levels that the magician passes during the alchemical initiation. the magical system of dragon rouge is an initiatoric system where the magician gradually enters certain levels. since the goa

eclectic studies fruitful. oden, shiva, hermes and lucifer can be compared and one can find corresponding aspects. the last criteria of faivre about initiation and transference has a more individualistic and dynamic expression in dragon rouge. magic and esoterism the sociologist, edward e. tiryakian coined a classical definition of esoterism. he defines esoterism as the belief system or theoretic knowledge that the practices of occultism are founded on. occultism is the practice and the esoterism is the theory. tiryakian writes: by esoteric i refer to those religiophilosophic belief systems which underlie occult techniques and practices. that is, it refers to the more comprehensive cognitive mappings of nature and cosmos, the epistemological and ontological reflections of ultimate reality

EVERBURNING LAMPS

latives of a deceased person were desirous of relieving the gloom hanging over the grave of a beloved wife, kind parent, or respected brother, by any means in their power. to include in the tomb a lamp and leave it burning was a kindly attention, even if it burned but one short hour; it was an offering to pluto, to the manes; it kept away spirits of evil, and preserved peace to the dead man: this knowledge of the limited time such a lamp could possibly remain alight acted, doubtless, as a stimulus to the discovery of a means of prolonging the burning power of a lamp indefinitely, and if i read history aright, in at least a few instances, the problem has been solved; so far at any rate as the manufacture of a lamp which should burn until deranged by the barbarian invader of its precincts. i

ites 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, there were two of these lamps, only partially destroyed. a lamp still burning was found during the papacy of paul iii, about 1540, in a tomb in the appian way at rome, supposed to be that of tulliola, the daughter of cicero. the tomb was inscribed "tulliolae filiae meae" she

the next step the arm was elevated, and as the man took the third step the arm descended, shattering the lamp and extinguishing it. the man was terrified, and made a hasty retreat as soon as he recovered possession of his senses sufficiently to find his way out of the vault. the place became famous for some time as the sepulchre of a rosicrucian, and was regarded as a triumph of mystic skill and knowledge, which at once proved the possession of undreamed of powers in the designer, and yet provided the means of as certainly keeping his secret. see also "spectator" no. 379, of 1712. this essay has already extended beyond the contemplated limits, so i refrain from a long resume. these pages provide much food for thought. that lamps have burned for long periods of time untended is testified t

flung back baffled from the performance of many a deed which could have been freely done by the ancient sages. several of our most modern discoveries have been shown to have been anticipated by men who are contemptuously regarded by modern scientists. so it has ever been. earth knows but little of its greatest men; its greatest men are but pigmies in the presence of time, antiquity, and futurity "knowledge comes, but wisdom lingers" said the poet laureate. the christian rosicrucian can only exclaim "lead, kindly light, lead thou me on; the night is dark, and i am far from homnl1-7 evil and unclean spirits by g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 these be they who be unclean and evil; even the distortion and perversion of the sephiroth, the fallen rest

EVIL AND UNCLEAN SPIRITS

e; the sloughing of the coils of the stooping dragon. eleven are their classes, yet ten are they called. seven are the heads, yet an eighth ariseth. seven are the infernal palaces, yet do they include ten. in the tree of life by the waters of the river in the garden of wisdom is the serpent of the paths. it is the serpent of the celestial eden. but the serpent of temptation is that of the tree of knowledge of good and of evil. it is the antithesis and the opposer; the red coiled stooping dragon of the apocalypse; the serpent of the terrestrial eden. regard thou, therefore, the celestial serpent as of brass; glistening with green and gold, the colors of vegetation and of growth. banish thou, therefore, the evil and seek the good, thou who wouldst know the life of ages, thou who would follow

under the sephiroth. sephiroth spirit kingdom qlippoth rtk hmkj hnyb tylyl (strange beast) babel splendor l dsj hrwbg trapt twlwjam (serpent scorpion) greeks whirling o jxn dwh dwsy lams (ox) medes great cloud n twklm bahar (ass) edom whirlwind m the above paper was in full or part given to members of the 4=7 grade, later it was changed to the 5=6 grade. because of inherent changes of just having knowledge of these names within the sphere of sensation, we have limited access to this paper to adeptus minor only. g.h. frater n.o.e.l. 6 the princes of the twpylq these are the names of the twelve princes and tribes of the twpylq who are the heads of the months of the year. wryryub (beiriron: so called because they are derived from the fourth evil force, namely lams the black. their colors are

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

l place. of course, embellishments grow on top of embellishments, and every legend of a place, a world, or a realm that is home to otherworldly beings evolves and has its own rich history. atlantis, for example, began as an advanced civilization for its time, but by our time its people had come to be seen as advanced even beyond us, the creators of fantastic technologies and even the recipient of knowledge from extraterrestrial sources. the hollow earth of john cleves symmes (1779 1829) is not the hollow earth of walter siegmeister (a.k.a. raymond w. bernard, 1901 1965, any more than the imagination of one century is the imagination of the century that follows it. flying saucers were not part of symmes s world; consequently, they did not exist in his hollow earth. by the time siegmeister w

hey we re aboard, we re entering. once inside the mother ship, grevler and her friends went to the temple, visited by returning crews to thank the creator for a safe voyage. subsequently, either in the mother ship or in the smaller scout craft (her account is vague on this detail, she visited venus and saw beautiful buildings and a kind of university. at the latter, students were taught universal knowledge and trained in extrasensory perception. they also learned cosmic language which is expressed simply by symbols of various forms and colors, so that meanings are the same in any language (anchor, 1958. grevler had other space adventures. one was a visit to a depopulated, destroyed planet, the dreary result of science gone amok. see also: contactees further reading anchor [pseud. of ann gr

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 inhabitants, for all their advanced spiritual knowledge and supernatural powers, were cannibals. illion wrote that his reported experiences proved the existence of agharti. in 1946 vincent h. gaddis, a regular contributor to amazing stories who later achieved a degree of fame as the inventor of the concept of the bermuda triangle, picked up on the theme, depicting agharti as a city of evil that was linked to tunnels all over the world. he inc

ritics, it is nothing more than a form of automatism, automatic behavior ove r which an individual denies any personal cont ro l (alcock, 1996. its sources are within, not outside, the channeler s psyche. pa r a p s yc h o l ogist rodger i. anderson writes, it has been inc reasingly evident to re s e a rchers that automatism of whatever kind is neither a psyc h i c ability nor a pathway to higher knowledge. appearances notwithstanding, it is only too clear 60 channeling gerry bowman channeling the spirit of john the baptist, august 15, 1987, shasta national forest, california (roger ressmeyer/corbis) in most cases that all the various elements that go to make up the act of automatism are owe d solely to the automatist and his or her experience in. life (anderson, 1988. on the other hand, a

ctoria, australia: reed books. bowen, charles, ed, 1974. the humanoids. london: futura publications. clark, jerome, 1998. close encounters of the third kind. in jerome clark. the ufo encyclopedia: the phenomenon from the beginning, 207 239. detroit, mi: omnigraphics, 2000. the extraterrestrial hypothesis in the early ufo age. in david m. jacobs, ed, ufos and abductions: challenging the borders of knowledge, 122 140. lawrence: university press of kansas. fuller, john g, 1966. the interrupted journey: two lost hours aboard a flying saucer. new york: dial press. hind, cynthia, 1996. ufos over africa. madison, wi: horus house press. hopkins, budd, 1981. missing time: a documented study of ufo abductions. new york: richard marek publishers. hynek, j. allen, 1972. the ufo experience: a scien- ti

FAUST

e heavenly hosts. afterwards mephistopheles. the three archangels come forward. raphael the sun intones, in ancient tourney with brother-spheres, a rival song, fulfilling its predestined journey, with march of thunder moves along. its aspect gives the angels power, though none can ever solve its ways; the lofty works beyond us tower, sublime as on the first of days. gabriel and swift beyond where knowledge ranges, earth s splendour whirls in circling flight; a paradise of brightness changes to awful shuddering depths of night. the sea foams up, widespread and surging against the rocks deep-sunken base, and rock and sea sweep onward, merging in rushing spheres eternal race. michael and rival tempests roar and shatter, from sea to land, from land to sea, and, raging, form a circling fetter o

raged far more fiercely than the pest. i gave the poison unto thousands, ere they pined away; and i must live to hear the shameless murderers praised and blessed. wagner how can you give yourself to such lament? does not a good man do his part in practising transmitted art exactly and with good intent? if you revere your father as a youth, gladly from him you will receive; if as a man you further knowledge and the truth, then can your son a higher goal achieve. faust oh, happy he who still hopes that he can emerge from error s boundless sea! what man knows not, is needed most by man, and what man knows, for that no use has he. but what fair blessing that this hour can show let s not with mournful thoughts like these embitter! behold how in the evening sunset-glow the green-encircled hamlet

ctive is a man! mephistopheles to you no goal is set, nor measure. if you should like to nibble everything, to snatch up something on the wing, may all agree with you that gives you pleasure! fall to, i say, and don t be coy. faust you hear indeed, i do not speak of joy. life s wildering whirl be mine, its painfulest enjoyment, enamoured hate, and quickening annoyment. my bosom, of all thirst for knowledge cured, shall close itself henceforth against no woe; whatever to all mankind is assured, i, in my inmost being, will enjoy and know, seize with my soul the highest and most deep; men s weal and woe upon my bosom heap; and thus this self of mine to all their selves expanded, like them i too at last be stranded. mephistopheles oh, trust me who for many a thousand year have chewed this crus

. mephistopheles he s waited long the poor young chap; uncomforted, he must not go away. come, let me have your gown and cap; i in that costume? what a precious fit! he dresses himself up. now you can leave things to my wit! i only need a quarter of an hour. and then our lovely tour, meanwhile prepare for it! exit faust mephistopheles [in faust s long robe] humanity s most lofty power, reason and knowledge, pray despise! let but the spirit of all lies with works of dazzling magic blind you; then, absolutely mine, i ll have and bind you! to him has fate a spirit given that, uncurbed, ever onward sweeps, whose striving, by too hasty impulse driven, the joys of this earth overleaps. him will i drag through wild life whirling past, through all that is unmeaning, shallow stuff; i ll see him str

e past! and, god! the field is far too vast. if but some sign is indicated, a man can sooner feel his way. mephistopheles [aside] with this dry tone i am now satiated; the downright devil i must once more play. aloud. medicine s spirit one can grasp with ease. the great and little world you study through, to let things finally their course pursue as god may please. it s vain that you in search of knowledge roam and drift, each only learns what learn he can; yet he who grasps the moment s gift, he is your proper man. you are moreover quite well-built, beside, will never lack for boldness too; and if you only in yourself confide, all other souls confide in you. learn chiefly how to lead the women; be assured that all their ohs and ahs, eternal, old, so thousandfold, can at a single point be

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

soon received a reply inviting me to join a group that met informally on thursday nights. i went to the meeting site with great excitement and anticipation. the unique, brilliant, and delightfully eccentric man who led the group was completely different than what i had imagined. i soon came to appreciate that he was an advanced mystic of exceptional vision. his teaching displayed an encyclopedic knowledge of all mystical traditions, anchored in and corroborated by his own extensive direct experience. as an accomplished physicist, he exhorted us to be mystical scientists: to test the hypotheses of the mystical worldviews, to engage in the meditation practices as if they were experiments, and to collect data on all that we experienced. he told us to regard our lives as our own mystical labo

to engage in the meditation practices as if they were experiments, and to collect data on all that we experienced. he told us to regard our lives as our own mystical laboratories. i will refer to this gentleman, who is now retired from teaching, as our mentor. he never put his name on any of the translations he published, nor took credit for his work. while he wholeheartedly shared his extensive knowledge and insights with thousands of people over a period of two decades, he never referred to himself as a teacher. in fact, he repeatedly said that the lord is the only teacher; the lord is the only rabbi; the lord is the only guru. after he was recruited by an ancient order of mystical qabalists, called ma aseh merkabah (work of the chariot, to engage in work specifically intended to water

substantial number of chasidim and other religious jews who embrace and encourage the study and practice of the jewish kabbalah without distinction of age or gender. however, they represent a very small minority, and firmly regard the qabalah as the exclusive property of orthodox judaism. the overall result is that the vast majority of contemporary jews, most of whom are not orthodox, have little knowledge of their own immensely rich mystical tradition. the lingering barriers and attitudes of exclusivity regarding the study of the jewish kabbalah serve to perpetuate a long standing sexist and elitist mindset that discourages individuals from pursuing direct mystical experience outside the context of orthodox religious observance as established by the pharisees subsequent to the diaspora.4

ion. the word pharisee comes from the word parush, meaning one separated i.e. one who withdraws himself out of motives for piety. among the jews thus separated, there arose not only differences in social customs, but also in doctrinal views xand specifically, an oral tradition. this oral tradition not only outlined a rigorous routine of lifestyle and conduct, but also created special learning and knowledge that was the exclusive domain of the members of the sect. in this way, a community of such learned men developed. their special knowledge drew an excess of reverential regard from the masses of people who were not privy to it, for which master yeshuvah (jesus) and later master muhammad chastised them. the masses hence became the laity outside of this elite community of pharisees. the int

qur an (surah 2:249) in the same context as it is found in torah shmoth 24:22, when referring to the divine presence residing between the kerubim over the ark of the covenant. the doctrines identified earlier as dualism, qualified non-dualism, and pure non-dualism are differentiated in sufism as three phases on the path, known as makhafah (way of fear, machabah (way of love, and ma rifah (way of knowledge. the activity in these three phases can be correlated respectively with the yogic practices associated with karma yoga (way of purification through selfless service, bhakti yoga (way of devotion, and jnana yoga (way of direct knowledge of the divine source. the mystical teachings, literature, and history of the sufi orders are subjects of extraordinary breadth far beyond the range of thi

FIRE OF QAYIN RITE

f transformation: who bequeathed the wise blood unto thy progeny, teaching unto us the art of wedding earth to heaven. thou art he: the scapegoat whose self-sacrifice purifies us of sin, ignorance and illusion, hanging inverted in the night firmament, thy one eye of the goat, open and glittering, who lightens our darkness with the fires of the stars, the myriad lanterns and blazing torches of all-knowledge. by the methods of the art rouse the inner fire and fervently invoke the daimon within by the ancient pact. let the forces of the goat be raised and the dragon-serpent of naamah- lilith be stirred through all five senses perfectly focussed upon the fire within the mortal flesh. o flame-breathing daemon and wizardly smith, who forgest the iron weapons of victorious liberation, the preciou

FLY THE LIGHT

ing then by the difference of the number between tones, the brainwave itself. this process can be very intense, and combined with lyric and musical approach, can be a deprogramming and luciferian tool of self-awakening. psychonaut 75 encourage individuals to look at fly the light as like a grimoire itself, a book of sonic black magick, and to view it as the serpent which speaks to you, offering a knowledge only if you have the desire to be independent and strong. fly the light is not just a ceremony, it is movement, pumping industrial, chaos and synthesizer driven songs layered with vocal disharmonies and distinct structures. psychonaut 75 has created a unique sound which brings a touch of dirtiness and filth to ebm and synthesizer driven industrial music. p 75 has recorded a sound which h

FOCUS OF LIFE

ngled in the morass of sensual law. on earth the circle was fabricated. the origin of all things is the complex self. how shall it be made the end of things? dubious of all things by this increase, and ignorance of individuality. i or self, in conflict, separate. this forgetfulness of symboli becomes the unexplored 'reason' of existence. unable to concieve the events of the present: what shall be knowledge of past and future? verily, this creator speaks 'i know not what i do' and in this living nightmare, where all is cannibalism. why dost thou deny thyself? verily, man resembles his creator, in that he consumes himself in much filth. heaven gives indiscriminately of its superabundance to make the ghastly struggle called existence. the necessity was a deliberate serving of its own pleasure

'self' will pleasure in all things. there is only one sense,-the sexual. there is only one desire,-procreation. i am the cause-thou the effect. i am all that i concieve. not for all time but at some time 'i multiply i' is creation: the sexual infinity. there is no end to the details of my extreme likeness. the more chaotic-the more complete am i. the soul is the ancestral animals. the body their knowledge. this omnivorous soul, how lusty: it would seem to be everlasting in its suicide. these modified sexualities are the index of knowledge; this realized; the dualities do not obstruct with associations that involve infinite complexities and much education. existence is a continuation of self-realization. to create value where there is none. by all desire being one there is no overlapping n

gence and primeval sexualism" realization is not by the mere utterance of the words 'i am i' nor by self-abuse, but by the living act. if the desire for realization exists in thee, sensouous objects will continually provide conveniences. realization of this self, which is all pleasure at will, is by consciousness of one thing in belief. to be the same is the difficulty. thought is the negation of knowledge. be thy business with action only. purge thyself of belief: live like a tree walking! take no thought of good or evil. become self-active causality by unity of thine, i and self. reality exists but not in consciousness of such: this phenomenal 'i' is noumenal and neither-neither. now thus is concentration explained "the will, the desire, the belief; lived as inseparable, become realizati

i wish' say not the words 'i will' respect thy body: it will again become thy parents. fear nothing,-strike at the highest. ennui is fear: death is failure. go where thou fearest most. how canst thou become great among men. cast thyself forth! of this event, genius is the successful effort of memory. break thy commandments, be lawless unto all dogma. revolt is the fertiliser of the new faculties. knowledge and all evil wars react from previous existences that are now fragmentary to the body and operate as disembodied astrals. the more distant the creature that govern our functions the more unusual is our manifestation of phenomena, which are but living their physical peculiarities by a mechanism. retrogress to the point where knowledge ceases, in that law becomes its own spontaneity and is

rom non-existence the procreatrix i, was the great change and the beginning: to extend the purpose of desire-for time to make all existence inexactthose things kept ever vague. thus was the will to operate unbegotten. one thing is nominally, everything alternatingly desirous. that which is first desired is permitted, then externalized and taken away by a circumlocution of beliefs becoming law. no knowledge would seperate us from the virtues of non-existence but that for man-having become involved with disease, all his food is poisonous; his complete saturation is inevitable that he may become again healthy. thus man wills by thought. by the 'death posture (a simulation of death by the utter negation of thought, i.e. the prevention of desire from belief and the functioning of all consciousn

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

- festugiere edition and french translation of the corpus hermeticum and to a.-j. festugiere's book la revelation d'hermes trismegiste. though renaissance hermetism has not been set out before in the way in which i attempt to do it in the first ten chapters, these chapters owe much to others, particularly in parts of. iv, vii, ix, and x to walker; the theme of viii has been hinted at by garin. my knowledge of cabala is derived almost entirely from the works of g. g. scholem; my persistence in spelling the word in this way is part of the general plan of approaching the ancient wisdoms from the point of view of the renaissance; this is how pico and bruno spell it. the nine chapters on bruno present him as a variation on the hermetic-cabalist tradition. this is so revolutionary that i have no

talk with friends, nor how to thank for it. other old friends now in the united states are charles mitchell (heated arguments, often in stations and trains) and rudolf wittkower, who gave valuable advice at an important juncture. g. aquilecchia, long a fellow-brunian, kindly allowed me to see some unpublished material. o. kurz, j. trapp, and all the librarians of the institute have given of their knowledge: the staff of the photographic collection has been unfailingly helpful. i have constantly used the london library to the staff of which my thanks are due. the debt to the library of the british museum and its staff is, needless to say, impossible to reckon. my sister, r. w. yates, has read the book in manuscript and in proof many times, with tireless care in helping with corrections and

five mercuries, the fifth being he who killed argus and consequently fled in exile to egypt where he "gave the egyptians their laws and letters" and took the egyptian name of theuth or thoth.2 a large literature in greek developed under the name of hermes trismegistus, concerned with astrology and the occult sciences, with the secret virtues of plants and stones and the sympathetic magic based on knowledge of such virtues, with the making of talismans for drawing down the powers of the stars, and so on. besides these treatises or recipes for the practice of astral magic going under the name of hermes, there also developed a philosophical literature to which the same revered name was attached. it is not known when the hermetic framework was first used for philosophy, but the asclepius and t

schools were boiled down in textbook form, in manuals which formed the basis of philosophical instruction within the empire. in so far as it is greek in origin, the philosophy of the hermetic writings is of this standardised type, with its smattering of platonism, neoplatonism, stoicism, and the other greek schools of thought. this world of the second century was, however, seeking intensively for knowledge of reality, for an answer to its problems which the normal education failed to give. it turned to other ways of seeking an answer, intuitive, mystical, magical. since reason seemed to have failed, it sought to cultivate the nous, the intuitive faculty in man. philosophy was to be used, not as a dialectical exercise, but as a way of reaching intuitive knowledge of the divine and of the me

them) that what is old is pure and holy, that the earliest thinkers walked more closely with the gods than the busy rationalists, their successors. hence the strong revival of pythagoreanism in this age. they also had the impression that what is remote and far distant is more holy1; hence their cult of the "barbarians, of indian gymnosophists, persian magi, chaldean astrologers, whose approach to knowledge was felt to be more religious than that of the greeks.2 in the melting-pot of the empire, in which all religions were tolerated, there was ample opportunity for making acquaintance with oriental cults. above all, it was the egyptians who were revered in this age. egyptian temples were still functioning, and devout seekers after religious truth and revelation in the graeco-roman world wou

FRATER ELIJAH ANGELS OF CHAOS

liber chrnzn iii the nature of babalon iv some notes on i v the binding of the i vi results of the binding of the i vii god-forms viii bibliography 0 introduction one thing which i seemed to have lost at first was trust; trust in myself and belief in the vomit of others -we 99 it is my purpose to convey to the reader my experiences as an explorer of the psycho-cosm of self. i hope to convey this knowledge with a sense of practical application and a possible future arena of exploration to the inspiring initiate. the techniques and ways used can be adapted to many different formats and uses (even outside of the angelic operation itself. the chaos magical approach is of the violate. this approach is even subject to it s own nature. according to liber chrnzn, to achieve the ecstasy of heaven

a few laws of chaos which i want you to keep at the fore front of your consciousness throughout the remainder of this essay: elijah s law- you shall know truth by it s paradox. godel s law- there are no absolutes (this law is false) grendel s law- there is no limit to desire other than desires needs. i hope the meaning of this introduction will become more clear as i approach the concept known as knowledge and conversation of the holy guardian angel, from the chaotic perspective outlined above all in the light (and dark) of truth. 1 theory in a way it s all, a matter of time, i will not worry for you, you ll be just fine, take my thoughts with you and when you look behind, you will surely see a face that you recognize. your not alone, i ll wait till the end of time, open your mind, surely

more fully of something called the scarlet brotherhood. there is another aspect of the angel which is a reflection across the tree of life into the tree of death, this is a natural course, as every action includes it s inverse. the hga is also an independent being. as the hga is partly an astral construct of which energy (prayer-form) is devoted to allow for manifestation. the angel has access to knowledge (both mundane and magical) that is currently beyond the magicians scope and can reveal all manner of things. there is a self which underlies self and transcends the temporary ego manifestation of the magician. this ego is a mask of the self(aka kia, shhh. the ego is of the self and by the self. identification is both the key and the cage here. thee angel is the thin silver cord of the ho

e; there is no difference (76/2=38)38: he must teach, but he may make severe the ordeals (76/4=19 prime)19: o azure lidden woman, bend upon them (11*7=(77=(76+1) and (2^2)*19=76 in it's prime factorization (by the fundamental theorem of arithmetic. ii (liber al) 6: i am the flame that burns in every heart of man and in the core of every star. i am life, and the giver of life, yet therefore is the knowledge of me the knowledge of death (daath) 7: i am the magician and the exorcist. i am the axle of the wheel, and the cube in the circle "come unto me" is a foolish word: for it is i that go. 42: a feast for everyday in your hearts in the joy of my rapture! 8: who worshipped heru-par-kraath have worshipped me; ill, for i am the worshipper. 13: for why? because thou wast the knower, and me. 4:

pent with it's tail coiled up([3. the formula of liber al vs. iii:76 is in the pursuit of ones hga. grant uses the word ipsos as it's word. i need to find this beings name. as of now it seems like a dark phoenix (x-men) today is 11/21/98. as i read through more material concerning typhon-set (ophidian pathways) i become more convinced that this contact was genuine, as i have had little to no fore knowledge about this area. today is 11/22/98. extreme emotionality last night (due to lack of sleep and life stuff. this emotional unction led me to offer another prayer to my hga, my self, my god in the future. i felt the presence moving around me, as if someone was in the room with me. we are moving closer (i can feel it. these prayers and callings must be focused and channeled into one directio

FRATER TENEBROUS CULTS OF CTHULHU

y head. when fully awake i remembered all the incidents but had lost the exquisite thrill of fear the actual sensation of the presence of the hideous unknown. looking at what i had written i was astonished by its coherence. it comprises the first paragraph of the enclosed manuscript, only three words having been changed. 1 lovecraft is a particularly interesting case of the transmission of occult knowledge via dream, in that he was one of the few authors to write effectively on the supernatural without conscious belief in the material which he was conveying. on the contrary, he violently denied the possibility of the existence of occult phenomena, though he was willing to employ their manifestation as a fictional device. nevertheless, this intellectual denial, expressed in his letters and

he story, the shadow out of time, the great race were able to effect mind transference with any living being, and had accumulated a vast collection of information on the various cultures that exist in the universe. this completes the pantheon of non-human entities. in turn, the worship of the great old ones is continued on earth by secret societies whose traditions and rituals preserve the hidden knowledge of these elder races. lovecraft documents three such cults, the cult of cthulhu, the esoteric order of dagon, centred in innsmouth (actually newburyport, massachusetts, and the starry wisdom sect. in the haunter of the dark, lovecraft describes how the latter sect held meetings in a church in providence, where it communed with an avatar of nyarlathotep via a magical object known as the s

flow in the form of inspiration, intuition and vision the genuine current of creative magical consciousness. 11 lovecraft s occult experiences, disguised as fiction, reveal the intrusion of forces in complete sympathy with those archetypes and symbols brought through by blavatsky and crowley, whilst in contact with astral entities from beyond. he had become the receiver and transmitter of hidden knowledge, though in lovecraft s case, the process was intuitive rather than conscious. the internal self-division thus engendered may have been the root cause of lovecraft s mental and physical peculiarities; or it may have been that these very traits, which set him apart from the rest of society, made him the ideal focus for the channelling of these ultra-mundane forces. notes: 1 letter no. 94

FRATER U D PRACTICAL SIGIL MAGIC

um h, or they may carry a meanin h h which, as you may know, approximates ghail hee jewel in the lotus blossom h. tm ay express a certain form of worship and heightening of awareness. islam (especially sufism) knows its mantras, as does catholicism, which uses them, for example, in its rosary litanies, and shamans all over the world are known to work with different forms of mantras. while a sound knowledge of mantra theory can be of help when using mantrica n ecessary. sometimes it may even prove to be an oobstacle if you are for some reason (e.g, cond d special, established system. our sentence of desire has been tuned into a mantra by manipulating its sound elements, and we cannot recognize its meaning anymore (as is also the case with word and pictorial sigils) you can now activate this

nd why? thus, you can kill two birds ith one stone by combining pragmatic-empirical practice with individual ethics. in time, you will spend less and less effort on con-structing (or greceiving h) d, w 84/ practical sigil magic the alphabet of desire is at its best when it comes to usefulness and variety of applications and not only, as already mentioned, in the areas of self-recognition, growing knowledge and self-analysis but also in working with what spare tagged gatavistic nostalgia. h the next chapter will be dedicated to this most fascinating aspect of sigil magic. chapter 7 working with atavistic nostalgia the term atavistic nostalgia is another name for a principle which plays an important part in spare fs system and which is sometimes also defined as atavistic resurgence. we can t

le consciousness h will work more powerfully than a talisman charged while in a state of normal magical trances of course, we must bear in mind that all of these atavistic states of consciousness have their own shortcomings and strong points. it would be downright foolish to demand highly intellectual work from a reptile with its small, barely developed brai won ft be suitable to give us a lot of knowledge about life underwater, and the karma of a fish is not responsible for problems of hunting in the steppes or buying a car (though it may be excellent for buying a submarine. we have to learn to choose and to employ these specialists in the optimal manner. working with atavistic nostalgia/ 91 animals has a long magical tradition nd m magical mental training in his book initiation to h inat

in could never handle experiences which are dead, similar to lovecraftian tales furthermore, if we endorse the evolutionary model, a new step in evolution must always be guaranteed or our own genetic alarm mechanisms would destroy the whole system of our organism. finally, in evolutionary terms we are little more but parts of a general organism which 92/ practical sigil magic canno heer unlimited knowledge to be gained from this practice. atavism leads us back to the source of all life, regard- less of whether we ca t afford to allow uncontrolled regressions to a larger extent. therefore, we will have to goffer h something to this general organism (when seen as a personification) for its collective development. only then will we be able to use its huge power resources. despite all the dang

h of sigil magic and is relatively unknown, it shall be covered here. the following explanations are based on israel regardie fs excellent book how to make and use talismans, which contains a very clear summary, though the author refers to the older material of the golden dawn and other writers have explained the system elsewhere.14 to be able to use these systems, however, you need a sound basic knowledge of cabbalism and planetary magic. unfortunately, these cannot be taught here and would lead away from our main topic. readers who are quite unfamiliar with these disciplines should refer to the relevant literature listed in the bibliography. the basis of this method of constructing sigils is 105 106/ practical sigil magic e aiq bekr, also labelled the gkabbalah of the nine hambers. h eac

FREEMASON BLUEBOOK

ously declare upon your honor, before these witnesses, that, unbiased by friends, and uninfluenced by mercenary motives, you freely and voluntarily offer yourself a candidate for the mysteries of masonry? ii. do you seriously declare upon your honor, before these witnesses that you are prompted to solicit the privileges of masonry, by a favorable opinion conceived of the institution, a desire for knowledge, and a sincere wish to be serviceable to your fellowcreatures? iii. do you seriously declare upon your honor, before these witnesses, that you will cheerfully conform to all the ancient established usages and customs of the fraternity? forms of prayer suitable to be used at the reception of a candidate i. vouchsafe thine aid, almighty father of the universe, to this present convention; a

brought life and immortality to light, defend this thy servant with thy heavenly grace, that he may continue thine forever. strengthen him with the spirit of wisdom and understanding; endue him with the fear of thy holy name; increase in him, more and more, the spirit of charity and the love of truth. let thy fatherly hand ever be over him; let thy spirit ever be with him; and so lead him in the knowledge and the obedience of thy holy word, that, having finished his course below, he may at last pass peacefully and joyfully to mansions of rest in thy temple ahove, that house not made with hands, eternal in the heavens. amen response.so mote it be. lesson. behold, how good and how pleasant it is for brethren to dwell together in unity! it is like the precious maine masonic text book file//c

n. although your frequent appearance at our regular meetings is earnestly solicited, yet it is not meant that masonry should interfere with your necessary vocations; for these are on no account to be neglected; neither are you to suffer your zeal for the institution to lead you into argument with those who, through ignorance, may ridicule it. at your leisure hours, that you may improve in masonic knowledge, you are to converse with wellinformed brethren, who will be always as ready to give, as you will be ready to receive, instruction. finally: keep sacred and inviolable the mysteries of the order, as these are to distinguish you from the rest of the community, and mark your consequence among masons. if, in the circle of your acquaintance, you find a person desirous of being initiated in t

a plumbline. then said the lord, i behold, i will set a plumbline in the midst of my people? israel: i will not again pass by them any more. in some jurisdictions, the following lesson is read: though i speak with the tongues of men and of angels, and have not charity, i am become as sounding brass or a tinkling cymbal. and though i have the gift of prophecy, and understand all mysteries and all knowledge,and though i have all faith, so that i could remove mountains, and have not charity, i am nothing. and though i bestow all my goods to feed the poor, and though i give my body to be burned, and have not charity, it profiteth me nothing. charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her

we are enabled to enjoy the pleasures of society, and reciprocally to communicate to each other our thoughts and intentions,our purposes and desires; while thus our reason is capable of exerting its utmost power and energy. the wise and beneficent author of nature intended, by the formation of this sense, that we should be social creatures, and receive the greatest and most important part of our knowledge by the information of others. for these purposes we are endowed with hearing, that, by a proper exertion of our rational powers, our happiness may be complete. seeing is that sense by which we distinguish objects, and in an instant of time, without change of place or situation, view armies in battle array, figures of the most stately structure, and all the agreeable variety displayed in

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

te from himself physically as do the hermaphrodite plants, nor psychically as do the elohim, the male-female hierarchs, in whose image he was originally made, and thus he occupies at the present time, an unenviable intermediate position between the plant and the god. at the time when one half of the human sex force was diverted for the purpose of building a brain, men were helpless and lacking in knowledge of how to overcome conditions. they did not even have the consciousness to know that there was a difficulty, and had no outside help been given the race must have died out. therefore the angels from the moon, who were the guardians of mankind, herded the sexes together in great temples at times when the interplanetary lines of force were propitious to propagation and thus they perpetuate

not fully unfolded until the ninth arch of the lesser mysteries has been passed and the candidates become aspirants to the greater mysteries, and further because the lodge of phree messen (children of light) of ancient egypt are now transferred to the various branches of the anglo-saxon race, where the sound nain means "nine" the original word has been corrupted to mislead all not entitled to the knowledge. but all things change on this terrestrial sphere, and this applies also to the methods of initiation and the requirements thereof. hiram abiff failed in his great effort to make the molten sea at the time when he was building solomon's temple, because he, the son of the fiery lucifer spirits, did not know how to blend the element fire with the water poured into his mold by the sons of s

nd it is no longer catholic, that is to say, universal. sects and "isms" have branched out in one direction and another, but still jesus from the invisible worlds enfolds in his love all the sons of seth who will call upon his name by faith, and he will eventually unite the scattered churches in the kingdom of christ. christian rosenkreuz was given charge of the sons of cain who seek the light of knowledge at the sacred fires of the mystic shrine. as the creative energy implanted by their divine ancestor samael caused cain to work out their own salvation through the fire of tribulation, and fashion for themselves the golden wedding garment, which is the "open sesame" to the invisible world. and though the cleansing blood of jesus is an absolute necessity to millions of weaker brothers, the

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

e the angels of death. thus originated the feud in the dim dawn of this cosmic day, and that which we see as free masonry today is an attempt by the hierarchs of fire, the lucifer spirits, to bring us the imprisoned spirit 'light' that by it we may see and know. catholicism is an activity of the hierarchs of water, and places 'holy water' at the temple door to quench the spirits seeking light and knowledge and to inculcate faith in jehovah. as the vernal equinox is said to be at the first point of aries, no matter where in the constellations it falls by precession, so the point where the human seed-atom comes from the invisible world and is taken in hand by the lunar god of generation, jehovah, through his ambassador, the angel gabriel, is esoterically the first point of cancer. this is th

nother as is the case with some plants today. later on, we are informed, jehovah removed one pole of the creative force from adam, the early humanity, and that there were henceforth two sexes. the esoteric teaching supplements this information by stating that the purpose of this change was to use one pole of the creative force for the building of a brain and larynx wherewith mankind might acquire knowledge and express itself in speech. the intimate connection between the organs, brain, larynx and genitals is evident to anyone upon the slightest examination of facts. the boy's voice changing at puberty, the mental deficiency resulting from over-indulgence of the passional nature, and the inarticulate speech of the mentally defective with many other facts which might be added prove this asse

, larynx and genitals is evident to anyone upon the slightest examination of facts. the boy's voice changing at puberty, the mental deficiency resulting from over-indulgence of the passional nature, and the inarticulate speech of the mentally defective with many other facts which might be added prove this assertion. according to the bible, our earliest parents were forbidden to eat of the tree of knowledge, but eve, seduced by the serpent, did eat and later induced the man to follow her example. who the serpents are and what the tree of knowledge is may also be determined from certain passages in the bible. we are told, for instance, that christ exhorted his disciples to be "wise as serpents and harmless as doves" the so-called curse pronounced upon eve after her confession declares that s

a great stumbling block to bible commentators as to what connection there could be between the eating of an apple, death, and painful parturition; but when we are acquainted with the chaste expressions of the bible, which designates the creative act by such passages as "adam knew eve and she bore abel "how can i bear a child seeing i know not a man" et cetera, it is very evident that the tree of knowledge is a symbolical expression for the creative act. then it is plain that the serpents taught eve how to perform the creative act and that eve instructed adam. therefore, christ designated the serpents as harmful while admitting their wisdom. to get at the identity of the serpent it is necessary to invoke the esoteric teaching, which points them out as the martial lucifer spirits, rulers of

ea. part iv casting the molten sea as the spiritual gifts of the sons of seth flowered in solomon, the wisest of men, and enabled him to conceive and design a marvelous temple, according to the plan of his creator, jehovah, so hiram, the clever craftsman, embodied within himself the consummate skill of a long line of ancestral artificers. he possessed the concentrated quintessence of the material knowledge gained by the sons of cain, while they wrought from the wilderness of the world a concrete civilization; and in the execution of the wonderful temple of solomon this superlative skill found full fruition. thus this glorious edifice was the chef d'oeurve of both lines, an embodiment of the sublime spirituality of the churchmen, the sons of seth, combined with the superlative skill of the

FREEMASONS SATANISM AND SYMBOLISM

to convince us that masonry is christian. in the above quote, albert pike is saying that lucifer is the one who bears the light of freemasonry. the sentence immediately preceding confirms not only that lucifer is the light-bearer, but that masons of previous degrees have been led to believe that the opposite was true. the wording of this sentence is difficut to understand unless you have special knowledge. doc marquis was asked for his explanation, lets look at what he had to say "the apocalypse is, to those who receive the nineteenth degree, the apotheosis of that sublime faith which aspires to god alone, and despises all the pomps and works of lucifer [ibid] it seems to contradict the sentence first quoted above, it appears to contradict the quote above where pike identifies lucifer as

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

ng the world into the new world order and the appearance of its messiah, the biblical antichrist "i tell you now that freemasonry is one of the most wicked and terrible organizations upon this earth. the masons are major players in the struggle for world domination. the 33rd degree is split into two. one split contains the core of the luciferian illuminati and the other contains those who have no knowledge of it whatsoever [behold a pale horse, p. 78] freemasonry the worship of lucifer, satan part 2 of 5 this page concentrates on masonic symbols. occultists put an enormous emphasis on communicating through symbols with other members while hiding the truth from the initiates and the "profane" i.e, people who are not members "magic symbols" by fredrick goodman states that "the true magic sym

phasis in the original; george h. steinmetz, the lost keys of freemasonry, richmond, virginia, macoy publishing and masonic supply company, 1923, p. 92] you have just witnessed a masonic author twist the words of god in exodus 3:14. how? he applied them to mankind. this blasphemy is an excellent example to show us why freemasonry has been so sensitive about any of its secrets ever becoming public knowledge. masons in every age knew that if the general public knew the satanic core that existed in the heart of freemasonry, the organization would either go into oblivion or would be arrested and put in jail. now you know why freemasonry insists that its initiates pledge that, if they divulge any of masonry's secrets, he would agree to having his throat slit and be disemboweled. if you think th

e insight into the nature of the spiritual realm, then he is said to be an initiate. a true initiate is one who has been given, or who has earned, such wisdom as permits him to look on such a brilliant influx of spiritual light. without damaging his vision" what this gobble-dee-gook means is that a man has to be prepared to worship satan, because such worship goes against all of god's instinctive knowledge about himself which he has placed in every man. of course, this is exactly what freemasonry does. as a man is invited to go up the degrees, he is told more and more things, until finally, about the 28th degree, he realizes he is worshipping lucifer, the good god. he has been mightily prepared for this revelation, so he can "look on such a brilliant influx of spiritual light without damag

FULL MOON RITUALS

an, there are changes coming. don't bite off more than you can chew, but chew well those bits which are put on your plate. there is an issue which will effect your decisions, but you have yet to sort it out clearly in your mind. give yourself time, and meditate on that which bothers you the most. clarity will come. your granddaughter is in good hands. jess, sister, daughter. work with your runes. knowledge is power. ask the questions, and then focus on that which must be fought. there is a battle to be won. and you can do this. once again, owl wonders at these strong people who come to petition, not for themselves, but for others. and those who have petitioned quietly, without stating aloud their requests, owl understands that they too are forming powerful thoughts of healing, and aiding t

FULLER J F C SECRET WISDOM OF THE QABALAH

lution. nevertheless, i do not intend to touch upon this possibility in the present work; for all i will attempt is to show that the idea is valid. therefore my object is solely to examine and explain it, in order to establish it as a fact. j. f. c. f. secret wisdom of the qabalah page 3 contents preface 2 introduction 6 the mystical foundations of the world order. 6 the secrecy of transcendental knowledge 8 the jewish secret doctrines 9 chapter i 11 the wisdom of the qabalah 11 the qabalah 11 the origins of the qabala 12 the philosophy of the qabalah 13 equilibrium 15 philosophical comparisons 20 chapter ii 22 the cosmogony of the qabalah 22 the primal cause. 22 the sephirotic scheme 23 origin of the sephiroth 25 the ten sephiroth 27 chapter iii 36 the problem of good and evil 36 good and

abalistic chalice 35 3. the flaming sword 45 4. the good and evil pentagrams 53 5. the fourth dimension 75 6. the fourth dimension shown qabalistically 76 secret wisdom of the qabalah page 6 introduction the mystical foundations of the world order. life is shrouded in a mystery; this is the fundamental fact which confronts us. we live in a cave with our backs to the light, and, as plato said, our knowledge is nothing more than the shadows which play upon its walls. what this mystery is in itself we cannot tell. all we know is that it exists, and ultimately all we know of ourselves is that we exist. if we call this mystery ggod h, then our lives vibrate between the two poles of ggod is h and gi am h; but because the first transcends the reason, as the infinite transcends the finite, the rel

into which fear rushes? a breakdown in the equilibrium between the mysterious and the intelligible. as there is the greater mystery between god and the mind of man, so also is there the lesser mystery between mind and the body of mankind. the knowing are few; the ignorant are many. what to the one is supreme goodness, to the other may prove to be a deadly poison. as adam eating of the tree of the knowledge of good and evil lost eden, so throughout the ages have the wise kept wisdom to themselves, imparting to the multitudes only just sufficient knowledge to fill them with wonder, and guarding against giving too much lest wonder intoxicates them and turns them mad. when this wisdom has been observed an equilibrium has been established in the social order, and when it has not been observed c

man, yet he has become his master. he should have mitigated the curse of eden and have transformed toil and labour into leisure and contentment. why has he failed to do so? because the mysteries of physical science, having slipped the leash of secrecy, have, like maenads, coursed madly about the world. once the searchers after the mysteries of nature worked in a gloom of fear, locking away their knowledge in ciphers and cryptograms; now they stride into their laboratories seeking to transmute knowledge into gold, and when the people cannot understand their jargon they fall back upon the pen of the novel-writer, transforming scientific fact into romantic fiction. why has science thus failed us? because the wisdom of the few has been cast like pearls before the swinish ignorance of the many

s surrounds us, because the mysteries have been communicated to those unworthy to receive them, and not until the new body is endowed with a new mind will a new soul be born within it. such an equilibrium can alone be established through wonder- a stepping out from the finite towards the infinite, a transmutation of satan into god. secret wisdom of the qabalah page 8 the secrecy of transcendental knowledge transcendental knowledge is knowledge which transcends the intelligence, yet it need not therefore be knowledge which is beyond the focus of the mind. the differential calculus is common knowledge to the mathematician, and yet it is transcendental to the majority of mankind. so also with practically all science; it is in itself the perquisite of the few whom we call the wise. today the f

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

on to ideas which are unsuited to existing conditions. in an age when every branch of inquiry is being subjected to reasonable criticism, it would seem that the origin and growth of religion should be investigated from beneath the surface, and that all the facts bearing upon it should be brought forward as a contribution to our fund of general information. as well might we hope to gain a complete knowledge of human history by studying only the present aspect of society, as to expect to reach reasonable conclusions respecting the prevailing god-idea by investigating the various creeds and dogmas of existing faiths. the object of this volume is not only to furnish a brief outline of religious growth, but to show the effect which each of the two forces, female and male, has had on the develop

into the early religious conceptions of mankind as expressed by symbols which appear in the architecture and decorations of sacred edifices and shrines; by means of a careful examination of ancient holy objects and places still extant in every quarter of the globe, and through the study of antique art, it is not unlikely that a line of investigation has been marked out whereby a tolerably correct knowledge of the processes involved in our present religious systems may be obtained. the numberless figures and sacred emblems which appear carved in imperishable stone in the earliest cave temples; the huge towers, monoliths, and rocking stones found in nearly every country of the globe, and which are known to be closely connected with primitive belief and worship, and the records found on table

ef in the unknown has come to prevail, namely, that the moral law is the result of religion; or, in other words, that the human conscience is in some manner dependent on supernaturalism for its origin and maintenance, is, with a better and clearer understanding of the past history of the development of the human race, being gradually dispelled. on one point we may reasonably rest assured that the knowledge of right and wrong and our sense of justice and right-living have been developed quite independently of all religious beliefs. the moral law embodied in the golden rule is not an outgrowth of mysticism, or of man's notions of the unknowable; but, on the contrary, is the result of experience, and was formulated in response to a recognized law of human necessity--a law which involves the f

systems of belief and worship. such a course is likely to end not only in confusion and in a subsequent denial of the existence of the religious nature in mankind, but is liable, also, to create an aversion for and a distrust of the entire subject of religious experience. in view of this fact it would appear to be not only useless but exceedingly unwise to spend one's time in attempting to gain a knowledge of this subject simply by studying the later developments in its history. if we are really desirous of obtaining information regarding present religious phenomena, it is plain that we should adopt the scientific method and turn our attention to the remote past, where, by careful and systematic investigation, we are enabled to perceive the earliest conception of a creative force and the f

t in human society should have been recognized; nor, as the power to bring forth coupled with perceptive wisdom originally constituted the creator, that the god-idea should have been female instead of male. from the facts to be observed in relation to this subject, it is altogether probable that for ages the generating principle throughout nature was venerated as female; but with that increase of knowledge which was the result of observation and experience, juster or more correct ideas came to prevail, and subsequently the great fructifying energy throughout the universe came to be regarded as a dual indivisible force--female and male. this force, or agency, constituted one god, which, as woman's functions in those ages were accounted of more importance than those of man, was oftener worsh

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ct (reviewofstudiesinmysticism,inthesaturdayreview, 2 march1907).butwaite refused to jettison all that was included under the heading of occultism. he sawwithinit, as spurgeon said of the talmud 'jewels which the world couldnotafford to miss; and seeing them, drewthemoutand displayed them for all tosee-all,that is,witheyes to see. many readersofwaite, and most self-confessed students of 'rejected knowledge, persist in seeing him as an occultist. usually they find him wanting: richard cavendish, inthe tarot admired his energy in pursuing esoteric lorebutdescribedasiuncharacteristicallylucid' his preface to papus's tarot ofthebohemiansandkilled .waite off in 1940,'inthe london blitz',thusdenying him his lasttwoyearsoflife. michaeldummett,inthe game oftarot,speaks of waite ashaving 'the insti

aite in a different light. gershom scholem praised him forthesecretdoctrineinisrael:'hiswork, he.said 'is distinguished by real insight into the world of kabbalism; although he added that'itis all the more regrettable that it is marred by an uncritical attitude towards facts of history and philology'.thatfailing in waite wastheresultofunder-education and his achievements in the field of 'rejected knowledge'are the more remarkablewhenit is realized that his schooling consistedoflittle more thantwoterms at only one recognized institute.thelackofacademic training was the principal cause of waite's peculiar literary style, which resulted in someofhisworkappearing far more abstruse than was reallythe case,and evenmore of it seeming to be inconclusive.a masonic friend of waite's, b.h.springett

glected is a tribute to the folly of an age that exalts the irrational,nota judgement upon their merits; for it is his analysis of mystical experience and his unique approach to the philosophy of mysticism that are his truelegacy.it would, however, be unrealistic to expect a swift recognition14a.e.waite, magicianofmanyparts_ofhis importance in the field of mysticism and onemustrest contentwiththe knowledge that his contribution to the historyofideas is at last becoming appreciated for. its. trueworth.butis the storyofhis lifeworththe telling? if for no other reason than to give an understandingof'thegrowthofa mystic's mind-s-which ishowhe perceivedhisowncareer-itis; and there are other sound reasons.whenwriting his autobiography,shadowsoflifeandthought,waite pointedoutthat 'these memoirs

re other sound reasons.whenwriting his autobiography,shadowsoflifeandthought,waite pointedoutthat 'these memoirs, are a record,nota confession, and it is a wise counsel after all to keep one'sownskeletons in one'sowncupboard, while expressing the hope that'thesuppressioverihas been minimised so far as possible, while thesuggestiofalsiis absentthroughout.'muchthat. interests the studentof'rejected knowledge, however,is containedin that suppressed truth and waite's skeletons, when released, will point their fingers at others besides himself. indeed, it is impossible to understand the development of the hermeticorderof the goldendawnwithouta detailed knowledge of waite's role in its history and his relationshipwithits members,justas a knowledge of the wider'occultrevival'ofthe nineteenth cent

it was largely through the propaganda of the journals that potential converts were gained: waite among them. before he.beganto attend seances waite immersed himselfinspiritualist literature, until 'there came a timewheni could almost say that i was acquainted sufficientlywiththe wholeoutputof spiritism, so far as england, america and france were concerned'(sly,p.60. he soon acquired a remarkable knowledge of the subject for he had, as. he says,'a considerablefacultyin mystudiesfor extracting the quintessence of books, and it remainedwithme (sly: p.61)-afact borneoutby the enormous number of notes and shrewd comments made in his manuscript commonplace book,collec tan eametaphysica.he also came to know manyofthe most prominent spiritualistsofthe time; men suchas]ames burns, the revd william

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

theorderthat has built up steadily as a dismaying consequence, is more than enough to keep the most fastidious scholar happy throughout endless future incarnations. equally, the practising magician may play for years with the rites and ceremonies given, in all their oath-breaking glory, in israel regardie's definitive setofpub255lished rituals.butfor the more cautious, armchair studentof'rejected knowledge, and for the merely curious who wish to see what pictures appear on the pieces still missing from the golden dawn puzzle, there is much that remains to be told.theremay even be those who, like myself, are intrigued by yeats' vision of theorderas a taleoflostyouth.hededicatedavisionto vestigia, who was mina mathers, and told herofhis reason for so doing: perhaps this book has been written

65.according to w. wynn westcott,'therevival of rosicrucian activity in1865in england was the outcome of two sources; on the one hand frater robert wentworth little brought to light some rosicrucian ritual litera255 ture which had been lying forgotten in the record rooms at freemasons' hall; on the other hand, frater kenneth r.h.mackenzie brought from austria a permission to extend to england the knowledge of certain rosicrucian doctrines which he had received from students and initiates in that country, where he had resided for some years as an english tutor in the familyofan austriancount."this'austrian count' was onecountapponyi, from whom mackenzie is alleged to have received 'rosicrucian initiation .16 thegoldendawntheoriginal rules of the society stated that 'no aspirant shall be adm

. died. christian rosenkreuz, however, went on alone to damascus, and to the sanctuary ofmountcarmel where he studied with the wise men, from thence to egypt, to fez and then to spain, learning in all countries thefoundationdoctrinesoftheir religion and philosophy, and their artsofmedicine; and he at last settled down in south germany about the year1413.after several years spent in the studyofthe knowledge and arts so collected, c.r. chose three companions, fratres g.v, la (who, it was noted, was not a german) and1.0.,and instructed them fully in the precious resultsofhis travels, and so these four fratres founded the 'fraternityofthe rose and cross'.theymade a magical alphabet, language and dictionary, and wrote the books m (magicon, axiomata, rotamundiand protheus; they also designed and

ouse called'domussancti spiritus' as the home of the fraternity. after a few years a second circle of four other fratres was formed; these werecr.,the sonofthe deceased father's brotherofcr.,b, a skilful painter,g.g.andpd.,who acted as secretary to the others. while two fratres always remained with the foundercr.,the others went about doing good, relieving the poor and sick and collecting further knowledge.thefraternity then was a society of studentsofreligion, philosophy and medicine, whose mem255 bers sought for spiritual development and practised acts of benevolence.'inthe"famafraternitatis" we read that they bound them- selves by six rules:1.to profess nothing,but to cure the sick, and thatfreely.2.to wear onlythe usual dress of the countryin whichthey were. 3. to assemble at the domus

ations with angelic beings and departed human spirits he transcribed verymany unpublishedmanuscripts onalchemy,the kabbalah, talismanic magic, and on magical invocations, includingdrrudd'sninehierarchiesa/angels,which containsthe'18great calls and celestial invocations of the tables of enoch. thus, within the society of rosicrucian freemasons were to be found the rituals, and adepts with both the knowledge and will to use them, that lay at the very heart of themagicalsystemof the golden dawn. but spiritualism and freemasonry were not the only currents of thought in english occultism. in1875a third and even more influential movement made its appearance in new york and rapidly gained world-wide, enthusiastic, and utterly uncritical support. this was the theosophical society, the creation of

GILBERT THE MAGICAL MASON

ucceed him- no one since has equalled westcott's literary output on the curious subjects that he made his own. whatever his motives were for sustaining the fiction of anna sprengel, there is no doubt that westcott believed in the existence of rosicrucian adepts. while not going to the lengths ofdrfelkin, who travelled about germany seeking the tomb of christian rosenkreuz, he believed that hidden knowledge was still to be found 'there must be a lot of rosie [rucian] mss lying hid in your country' he wrote to reuss 'make every effort to find some" for forty years westcott poured out a never-ending stream of books and papers on hermetic subjects, translations and editions of alchemical and kabalistic classics, textbooks in his professional field, and learned notes for masonic journals. many

great an interest.thebookfama fratemitatisnarrates that about the years 1375-1450, there flourished a very learned man, who, having spent many years in travel through the east- asia minor, chaldea, arabia and fez- came again to europe, and after a residence among the moors in spain, returned to his native state in germany, full-filled with the hermetic sciences and' capable in magical arts, which knowledge he had acquired by many initiations in eastern lands. he adopted a covered mystic name, as medieval teachers mostly did; the name he took was 'christian rosenkreuz, or christian rosy cross, or shortly c.r, with a signum or seal of a rose on a cross formed of six squares, such a cross as if closed up would form a cube. he settled in a certain retired place and drew around hun a select cir

, a temple or lodge house, or home; they calledit'domussanctispiritus',the house of the divine spirit. here they settled and this was their abode, study and laboratory; from thence they issued forth intumon deeds of mercy and of healing, and of teaching, and of observation. from this first circle there were formed other circles in succession, the elders teaching the juniors, and so was the secret knowledge both*i.e. helena petrovna blavatskychristian rosenkreuz17preserved and extended. c.r. lived to a very advanced age, 106 years, and dying at last was buried, as had been arranged by him and the members of his inner circle, in a special vault within theirdomusor secret dwelling. some form of embalming was used, and the vault was decorated with grand and beautiful emblems, designs and imple

le name, being the origin of the common godname;jehovah, but to the kabalist was not the jealous god of the jewish nation,buta glyph of the divine creative forces which emanate from the highest god ideal, yet unmanifested and certainly not individualised. as to the tenets of the order then.thefamabegins with a tribute to the mercy and goodness of the wise and merciful god, by which a more perfect knowledge of two subjects is obtained- jesus christ and nature, note these two- as of equal importance. god is then thanked for the raising of some men who are able to bring arts to perfection; and then finally that man might understand his own nobleness and worth, and why he is called microcosmos- that is, i take it, man's unlimited range of improvement and that he is a mirrored reflection of the

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

GILBERT THE SORCERER AND HIS APPRENTICE

r to establish the vault of the second order,'itwas found absolutely and imperatively necessary that there should be some eminent member especially chosen to act as the link between the secret chiefs and the more external forms of the order.itwas requisite that such member should be me, who, while having the. necessary .and peculiar educational basis of critical and profound occult archaeological knowledge should at the same time not only be ready and willing to devote himself in everysenseto a blind and unreasoning obedience to those secret chiefs..i,macgregor mathers 's rioghail mo dhream5260=6260,deo duce comite ferro7260=4260,was the frater selected for this work: whom you know as the chief adept of the second order under the title of deo duce comite ferro which ihadtaken upon me.iclea

order, so mathers' literary output declined. whether his growing obsession with 'treachery' in the order stifled his literary talents, or whether they had been burned out by ten years of feverish activity is impossible to tell, but after 1898 mathers neither wrote nor published anything of significance. but was he, as he claimed to be, the possessor of 'critical and profound occult archaeological knowledge? certainly he filled his published works with erudite footnotes and long introductions, but his contemporaries were sceptical of his abilities. w.e. yeats, who was not unsympathetic to him, said that 'mathers had much learning, but little scholarship, much imagination and imperfect taste',7while a.e. waite, who was openly hostiletoall that mathers stood for, sneered at his "abysmal ignor

, who was then, in 1887, the editorofwalford'santiquarian magazine .mathers' papers were written principally for his fellow magicians and are restricted. to a narrow part of the spectrum of occultism, whereas the papers by brodie-innes are more broadly based, providing a valuable insight into the theoretical background of the workings of the golden dawn, and indicatingthebreadth of their author's knowledge and interests. for bothmen;'the magus andhismost eager follower, their writings are their monument, preserving and bringing alive for us the dreams and.visionsthatheld together their remarkable order. nothing of a like stature survives, and nothing is now written that can match the work of its members.theoccultoftoday who squeak at the order's ghost would do well to cease theirclamour,to

dendawn:twilightof themagicians(aquarianpress,1983).part one: papers bys.l.macgregor mathers1.thekabbalahwhat is the jewish kabbalah? to some persons the sound of the word will be familiar, though the ideas which it conveys will probably be vague in the extreme, while to many, indeed, the very name will be unknown. what is the jewish kabbalah?ifwe turn to those general storehouses of all kinds of knowledge, the encyclopaedias, we find but bald and unsatisfactory information.thusburrowes' modern encyclo255 paedia says:'thehebrew cabbala signifies tradition; and the rabbins who are called cabbalists, study principally the combination of particular words, letters, and numbers, and by this means pretend to discover what is to. come, and to see clearly into the sense of many difficult passages

unsatisfactory information.thusburrowes' modern encyclo255 paedia says:'thehebrew cabbala signifies tradition; and the rabbins who are called cabbalists, study principally the combination of particular words, letters, and numbers, and by this means pretend to discover what is to. come, and to see clearly into the sense of many difficult passages of scripture. there are no sure principles of this knowledge, but it depends upon some particular traditions of the ancients, for which reason it is termed cabbala. the secrets of the cabbala are said to have been discovered to moses on mount .sinai; and to have been delivered from him down. from father. to son, without interruption, and without any use of letters; fortowrite them down is what they are by no means permitted to do..there is another

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

3 (sic, adding, i do not see any date when the meeting was supposed to have been held. this omission might be of importance at some future time. nor was this the only problem to beset the nonmeeting of emmanuel lodge. in an earlier letter to irwin, 31 january 1877, he had puzzled over a very real difficulty: i cannot see how we can work the [ceremony] at our first meeting for no one will have any knowledge of ritual work except you& me. what would you advise to constitute the lodge, then obligate those brethren who wish to join, and afterwards furnish each officer with that portion of the ritual belonging to his particular office. then to work it properly at future temple meetings. this is, admittedly, a problem not unknown in some of the somewhat better known additional degrees, but in th

ation is in every respect better suited for teaching than dry exposition. the pictorial system has ever been. the most impressive and effectual, because combining the teaching of the senses at the same time as it appeals to the understanding. thus by one act, and at the same moment of time, the dramatic and pictorial or symbolic system impresses the inmost and outermost faculties of the mind with knowledge of the subjects presented: a result which cannot be attained by logical methods alone43[43. the emphasis on temples is explained in his book, where beswick sets out the difference between the lodge and temple of the rite: all non-ritual business, from minutes and elections to examination of a candidate s proficiency is conducted in the lodge, while in the temple, nothing but the actual r

opriate in an historical research paper, but one curious parallel does deserve to be noted. the sting in the tail westcott could never have read beswick s correspondence, and yet he created outside the confines of the swedenborgian rite just such a temple filled with symbolic representations as beswick postulates. there is a singular irony in the manner in which it came about. to anyone who has a knowledge of westcott s character there are remarkable parallels between him and beswick. both men injected fantastic elements into the story of their lives; each of them created a rite (an order in westcott s case, with a mendacious pedigree; and both were desperately anxious to convey to their members an understanding of hidden truths. there was also another, purely accidental link between them

GILBERT R A THE MASONIC CAREER OF A

nd the 15[15] westcott pointed out the lack of copyright at the high council meeting (above. see p. 5 of the minutes 16[16] the british mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript rituals written in cipher and produced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of e

nctly in the secret tradition in freemasonry:63[63 'the secret tradition contains, firstly, the memorials of a loss which has befallen humanity; and, secondly, the records of a restitution in respect of that which was lost. the keepers of the tradition perpetuated it in secret by means of instituted mysteries and cryptic literature (vol. i, p. ix. in itself 'the secret tradition is the immemorial knowledge concerning man's way of return whence he came by a method of the inward life (vol. 11, p. 379. common to all its forms is the evidence that 'testifies to (a) the aeonian nature of the loss (b) the certitude of an ultimate restoration (c) in respect of that which was lost, the perpetuity of its existence somewhere in time and the world, although interned deeply (d) and more rarely its sub

ame to nothing; there were, however, other ways to propagate the secret tradition. ever since his marriage in 1888 waite had officially styled himself as an author, despite his involvements in publishing and with the horlick's food company, and it was through his books that he was best known to most of his masonic brethren. his authority in all matters occult was widely accepted, as was his great knowledge of the esoteric byways of freemasonry, and this undoubtedly helped him to gain entrance to the various lodges, chapters and preceptories he sought to join- all of which contained potential converts to his ideas. once converted they tended to seek admission to the independent& rectified rite of the golden dawn and to its successor, the fellowship of the rosy cross, but it must be stressed

n 3 october 1902, when he commented on e. j. castle's paper 'the reception (initiation) of a knight templar'83[83, and, with all the authority of a knight of five months' standing (castle was not a member of the order of the temple, asked a series of questions about castle's sources. the paper was unexceptionable and castle's answers more than adequate, but waite was convinced of his own superior knowledge and scornful of the members of quatuor coronati lodge. he recorded in his diary that the paper was 'ill-conceived, ill-defined and altogether male sonans. these people know not whither they are going. i asked certain questions at the end but there was no one to answer them. these are not brethren; they are simulacra "antic figures which a juggler dances '84[84. later he referred to the p

tially enlarged the list of factual errors and condemned waite for his contemptuous remarks about his fellow masonic writers. he then reinforced songhurst's criticisms by tabulating the more glaring inconsistencies of waite's apparent alphabetical arrangement and listing examples of waite's self advertisement, adding the query 'would it not have been better to avoid such direct claims to profound knowledge, leaving the reader to discern it for himself (p. 98[98] slt, p. 208 175. unlike songhurst 'i'uckett concluded his review with praise for waite's position as an authority on 'the doctrine of the great quest in masonry, but as an encyclopaedia 'the work now under consideration does not compare favourably with its predecessors, and, as an exposition of the quest theory, it cannot compete w

GLOBAL FREEMASONRY

ur little friends: the ants, honeybees that build perfect combs, skillful dam builders: beavers. the author's other works on quranic topics include: the basic concepts in the qur'an, the moral values of the qur'an, quick grasp of faith 1-2-3, ever thought about the truth, crude understanding of disbelief, devoted to allah, abandoning the society of ignorance, the real home of believers: paradise, knowledge of the qur'an, qur'an index, emigrating for the cause of allah, the character of the hypocrite in the qur'an, the secrets of the hypocrite, the names of allah, communicating the message and disputing in the qur'an, answers from the qur'an, death resurrection hell, the struggle of the messengers, the avowed enemy of man: satan, the greatest slander: idolatry, the religion of the ignorant

ing. 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 knowledge on occult history, analyzes these aspects in her book, secret societies and subversive movements. according to webster, the tendency to absolve the templars of the heresies they confessed to during the trial period dh from the templars to ancient egypt is unjustified. first, during the interrogations, despite the standard claim, not all the templars were tortured; moreover, do the confes

so one of the most oppressive. the magnificent monuments that still remain from ancient egypt the pyramids, sphinxes and obelisks were constructed by hundreds of thousands of slaves, worked to the point of death, under the whip and threat of starvation. the pharaohs, the absolute rulers of egypt, wanted themselves to be represented as gods and to be worshipped by the people. one of our sources of knowledge about ancient egypt is their own inscriptions. these were discovered in the nineteenth century and, after intense labor, the egyptian alphabet was deciphered, bringing to light much information about the country. but, because these inscriptions were written by official state historians, they are filled with biased accounts designed to praise the state. for us, of course, the best source

wledge about ancient egypt is their own inscriptions. these were discovered in the nineteenth century and, after intense labor, the egyptian alphabet was deciphered, bringing to light much information about the country. but, because these inscriptions were written by official state historians, they are filled with biased accounts designed to praise the state. for us, of course, the best source of knowledge about this matter is the qur'an. in the qur'an, in the story of moses, we are given important information about the egyptian system. the verses reveal that there were two important focal points of power in egypt: pharaoh and his inner-council. this council tended to exercise an important influence over pharaoh; pharaoh would often consult them and, from time to time, follow their suggest

priests. there is no need to explain the importance of the army; it constituted the basic military power of the regimes of the pharaohs. but, we should look more closely at the role of the priests. the priests of ancient egypt were a class referred to in the qur'an as magicians. they represented the cult which supported the regime. it was believed that they had special powers and possessed secret knowledge. by this authority they influ- el from the templars to ancient egypt an ancient egyptian hieroglyphic script enced the egyptian people, and ensured their position within the administration of the pharaohs. this class, known from egyptian records as the "priests of amon" focused their attention on practicing magic and administering their pagan cult; in addition, they also studied various

GNOSTIC CATECHISM

nd the 15[15] westcott pointed out the lack of copyright at the high council meeting (above. see p. 5 of the minutes 16[16] the british mail, vol. 20, no. 172, new series, march 1890, pp. 20-1 17[17] ibid, p. 21 18[18] the occult sciences, a compendium of transcendental doctrine and experiment (kegan paul, 1891) entire subject exposed, with the necessary proofs, documents and available sources of knowledge'(p. 214)19[19. shortly before the occult sciences was published waite had joined the hermetic order of the golden dawn, a society of would-be magicians founded in 1887 by westcott, dr. w. r. woodman and s. l. macgregor mathers, on the basis of manuscript rituals written in cipher and produced under highly suspicious circumstances20[20. these were supplemented by a series of letters- of e

nctly in the secret tradition in freemasonry:63[63 'the secret tradition contains, firstly, the memorials of a loss which has befallen humanity; and, secondly, the records of a restitution in respect of that which was lost. the keepers of the tradition perpetuated it in secret by means of instituted mysteries and cryptic literature (vol. i, p. ix. in itself 'the secret tradition is the immemorial knowledge concerning man's way of return whence he came by a method of the inward life (vol. 11, p. 379. common to all its forms is the evidence that 'testifies to (a) the aeonian nature of the loss (b) the certitude of an ultimate restoration (c) in respect of that which was lost, the perpetuity of its existence somewhere in time and the world, although interned deeply (d) and more rarely its sub

ame to nothing; there were, however, other ways to propagate the secret tradition. ever since his marriage in 1888 waite had officially styled himself as an author, despite his involvements in publishing and with the horlick's food company, and it was through his books that he was best known to most of his masonic brethren. his authority in all matters occult was widely accepted, as was his great knowledge of the esoteric byways of freemasonry, and this undoubtedly helped him to gain entrance to the various lodges, chapters and preceptories he sought to join- all of which contained potential converts to his ideas. once converted they tended to seek admission to the independent& rectified rite of the golden dawn and to its successor, the fellowship of the rosy cross, but it must be stressed

n 3 october 1902, when he commented on e. j. castle's paper 'the reception (initiation) of a knight templar'83[83, and, with all the authority of a knight of five months' standing (castle was not a member of the order of the temple, asked a series of questions about castle's sources. the paper was unexceptionable and castle's answers more than adequate, but waite was convinced of his own superior knowledge and scornful of the members of quatuor coronati lodge. he recorded in his diary that the paper was 'ill-conceived, ill-defined and altogether male sonans. these people know not whither they are going. i asked certain questions at the end but there was no one to answer them. these are not brethren; they are simulacra "antic figures which a juggler dances '84[84. later he referred to the p

tially enlarged the list of factual errors and condemned waite for his contemptuous remarks about his fellow masonic writers. he then reinforced songhurst's criticisms by tabulating the more glaring inconsistencies of waite's apparent alphabetical arrangement and listing examples of waite's self advertisement, adding the query 'would it not have been better to avoid such direct claims to profound knowledge, leaving the reader to discern it for himself (p. 98[98] slt, p. 208 175. unlike songhurst 'i'uckett concluded his review with praise for waite's position as an authority on 'the doctrine of the great quest in masonry, but as an encyclopaedia 'the work now under consideration does not compare favourably with its predecessors, and, as an exposition of the quest theory, it cannot compete w

GNOSTIC HANDBOOK

ents continued the gnostic handbook page 4 all rights reserved 1997-2000 institute for gnostic studies gnostic apostolic church po box 492 armidale nsw 2350 australia email:pleroma@ozemail.com.au web: http//www.ozemail.com.au/ pleroma we have felt for many years that there is a great need for a study of the principles on which the gnostic tradition is built. at first we avoided such a task as our knowledge of the gnostic tradition was still evolving and because any outline of religious symbolism can come across as dogmatic. however, as time progressed we realized that if we waited until all the facts were in and we worked to avoid all possible misconceptions, we would end up with the gnostic handbook never being written. accordingly, we believe that within this handbook is a comprehensive

such outer forms and hence offers the framework from which religion, occultism and mythology create the form. in recent times with the advent of fundamentalism of all forms, a clear and precise explanation of the ideals of gnosticism is not only useful, but mandatory. at the onset it should be made clear that gnosticism is a personal experience of religion. the term gnosis means "an experience of knowledge" and religion (from the latin religio) means "to bind back to the point of origin" and hence gnosticism is an experience of the real essence of what god is. it does not represent dry dogmatism or a simple recital of facts, but a real and personal experience of god within human experience. it is in this spirit we issue this handbook. the structure of this handbook is aimed to facilitate e

imal universal religion, this religion diversified as man spread across the earth and different cultures and nationalities development. accordingly, remnants of this perennial philosophy are found within the various traditions, belief systems and faiths. these faiths rather than being the primary sources of wisdom within themselves are actually remnants of one earlier, and more pristine school of knowledge. as time progressed the higher kingdoms saw the loss of gnosis and therefore chose to restore the structure of the mysteries. when jesus came of age within the essenes he purified the structure of the mystery traditions and re-instated the original gnostic faith. hence, the gnosticism of jesus is not superior to other gnostic traditions, but is a refinement or adaptation of an age-long t

is everywhere the same and everywhere carefully concealed. the key of all divine obscurities and the absolute queen of society in those ages when it was reserved exclusively for the education of priests and kings. transcendental magic, eliphas levi. gnosticism and other ways of knowing in these days of science, technology and the rule of rationalism it is hard to grasp the ancient view of wisdom. knowledge was not simply to know about something, but to know something, to appreciate its place within the living cosmos (the great chain of being. the scientific model with its emphasis on experimentation and materialism, removed man from his place within a living universe and replaced it with a universe of dead and inert substances. experimentation was used to buttress a belief in the scientifi

perspective of geometry. now, i am not edwin abbott and hence, i cannot paraphrase his story in a way he would appreciate, but i can give you the gist of the tale (i would also suggest you go a buy a copy, it has been reprinted by dover books and is available in a very economical edition. imagine a world of only two dimensions, a world of beings who only know "across and side to side" and have no knowledge whatsoever of up and down. these entities live in a diverse world of squares, triangles, circles as well as many other "nationalities. they live in a world much like our own, except for one thing, they are flat. imagine one day mr.square enters the gnostic handbook page 15 his flat home, walks across to his flat lounge and sits down (however that is possible in two dimensions) and begins

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

books may, at first glance, seem to have much in common with materials you could receive from other occult, esoteric or spiritual organisation, but there also much that is at variance. the unique thing about the gnostic tradition is that it really comprehends the condition of modern man and his alienation from the energies which are the source of all illumination. while other traditions may have knowledge to offer, until they come to terms with the nature of the cosmic battle- the dualism which is at the centre of modern life, they cannot hope to offer real initiation or real spiritual transformation. it is not enough to have the right techniques or the latest rituals or tools, unless you know why they work and what they need to be used for. without insight, ritualism is of little or no v

dically different from everything we had assumed was correct. i realise that starting this volume by discussing "the battle" will immediately turn people off. what are you talking about, you may ask? satan? demons? ufo's? before we answer that you will have to study this text and reach an understanding of a new worldview, a gnostic worldview. preconceptions and gnosis when we consider lanuage and knowledge, an important issue arises. the issue is that many (perhaps most) of the concepts, beliefs and mental structures mankind has are artificial, they have evolved as the "powers that be" would like them to evolve. hence to really understand what we are talking about you need to put aside your pre-conceptions. now this will be difficult, so many words have connotations which have been deliber

us terminology. we are not asking you to just accept everything we say or blindly agree with our redefinition of old terms. what we are asking you do to is temporally suspend disbelief, enter into our gnosis and only make a decision after you have seen the whole picture. so what do all these strange terms mean? the term gnosis comes from the greek word meaning to know, but it means more than head knowledge, it means to experience, to grasp, to see. gnosis is the process through which the seeker of spiritual wisdom experiences the divine and is transformed. gnostic theurgy page 11 the teachings which make this transformation possible are considered mystery teachings because they embody the most ancient wisdom, the essential essence behind the worlds religious and ideological systems. in thi

e perspective of geometry. now, i am not edwin abbott and hence, i cannot paraphrase his story in a way he would appreciate, but i can give you the gist of the tale (i would also suggest you go a buy a copy, it has been reprinted by dover books and is available in a very economical edition. imagine a world of only two dimensions, a world of beings who only know across and side to side and have no knowledge whatsoever of up and down. these entities live in a diverse world of squares, triangles, circles as well as many other nationalities. they live in a world much like our own, except for one thing, they are flat. imagine one day mr.square enters his flat home, walks across to his flat lounge and sits down (however that is possible in two dimensions) and begins to read an even flatter book

ssion of the poor by the rich..the bogomils had an answer which was gnostic theurgy page 35 at least logical and consistent; evil and pain are inherent in this world because the world is the creation of the evil one. the byzantine commonwealth, page 122. obolensky. the world is the work of lowly powers which though they may mediately be descended from him do not know the true god and obstruct the knowledge of him in the cosmos over which they rule. the genesis of these lower powers, the archons (rulers, and in general that of all of the orders of being outside god, including the world physical itself, is the main theme of gnostic speculation. the universe, the domain of the archons is like a vast prison whose innermost dungeon is the earth, the scene of mans life. around and above it the c

GOETIA LUCIFERIAN

ers of the order of phosphorus. lucifer triumphans! 3 illumination spell of the seeker the perception of the serpent s mind who in the dream of the celestial and infernal shall walk between the worlds. unto the angelic soul and fiery essence of the serpent, who comes as shadow but is revealed as light. i charge thee to open the gates of this book to those who are of its blood one who may take the knowledge of the pages in the in-between worlds of dreams do come forth, that the seeker shall be transformed in new shadow to the presence of the emerald light. i charge thee with guarding this book by the dreams of those unwilling to grow and become in the light of the serpent-angel. by air and dream we enter the circle 4 5 the preliminary definition of magick& black magick it is significant to

lling into the infernal realms have learnt the dark ways of their own sorcerous making. such daemonic forces are but in some ways mirrors of our self, we must gain by association and invocation. this, by this work alone, will strengthen and develop the very self of the sorcerer, the ever changing luciferian and promethean essence from which the body and mind it itself a grand grimoire of shadowed knowledge. our soul must be enflamed as the serpent and must work accordingly as the devil in flesh, the tester of the limits and the initiator upon earth. work always with a goal in mind and do not dabble with the spirits of the goetia. you have been warned. working with angelic spirits angelic(k) spirits are celestial or empyrean forces, based primarily in the element air. they are commonly asso

ght based on the desire and will, not to mention the impulses which may come forth. in most cases, the sorcerer will feel differently as he or she invokes the force that is the mind moves with inspiration under the spirit summoned. 13 such methods of invocation act not in mere possession in most cases, rather activates areas of perception according to the individuals associations of inspirational knowledge or impulses. angelic spirits are those which infuse us with the fire of lucifer, that which fell from heaven. this is the gnosis of the celestial sabbat knowledge gained from the spirits of the air. the luciferian spirits (the spirits of air) are often celestial, white shades or blackened shapes, depending on the lower or higher nature of their being. it is the goal of the magician to be

to allow a clear and controlled pattern of magickal development, the sorcerer should be calm and focused before hand on a specific and willed outcome. no individual should enter the ritual chamber to perform ceremonial magick while lacking a defined intent and desire. why are you summoning the spirit? what do you wish to accomplish? how will you learn from this spirit? how will you implement the knowledge obtained from this act? how does this sharpen and define your being further? two aspects of the self may be crystallized in the development of the body of light and the body of the shadow; this is by a simplified comparison, the heart of the adversary. the adversary is perpetual evolution, storm and chaos. the light aspect of the adversary is the order within the self which comes through

dy with sloughs off the waking physical body for the dreaming or astral plane to go forth to the sabbat, or the darkness of night. this is the immortal and fiery eye of shadow, 15 which aligned with the body of light, grows eternal and is able to separate from the physical body. when working with goetic demons or angels, allow the shadow and light aspects of the self to invoke them and gain their knowledge and attributes, that under willed association, you will grow in the perception of self. that which you seek from such contact you will ultimately grow in self by doing such. the body of shadow is developed by the following techniques: decorate your temple or chamber in a visually appealing manner, dragons, demons, the popular image of set, lilith, babalon upon the dragon, ect. the dark c

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

ok with favor upon this ceremony! may the angel phorlakh and the ruler kerub be also in attendance! i have gained admission in this temple through the badge of the hermetic cross. hear me! i arn one who has received the mystic title of periclinus de faustis and the symbol of aretz. as a wanderer in the wilderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, who

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

riel look with favor upon this ceremony! may the angel taliahad and the ruler tharsis be also in attendance! i have gained admission to this temple through the badge of the cup of stolistes. hear me! i arn one who has received the mystic title of monocris de astris and the symbol of maim. as a unicorn of the stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, w

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

angel chassan and the ruler aral be also in attendance! i have gained admission in this temple through the badge of the caduceus of hermes. hear me! i arn one who has received the mystic title of poraios de rejecttis and the symbol of ruach. i have been brought from amoung rejected. as a lord/lady of the 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom

GOLDEN DAWN RITUALS A

ll other schools of true occultism, and of the eastern philosophy as contrasted with hermeticism and the rosicrucian fraternity. the works of the lake harris school are better avoided: the hermetic brotherhood of luxor is condemned, as of course are luciferian or palladistic teachings: the so-called rose croix of sar peladan, is considered as an ignorant perversion of the name, containing no true knowledge and not even worthy of the title of an occult order: the black mass is naturally by its own confession of the evil magic school: the martinists, as long as they adhere to the teachings of their founder, should not be out of harmony with the r.r. et a.c (other schools to avoid are all thelemic schools) additional notes 1995 the chiefs of the second order now reside in america where we hol

[c1] 7. the secret wisdom of the lesser world or microcosm [u] 1. secret wisdom of the microcosm 2. evil persona 3. task of the adeptus minor 4. of traveling in the spirit vision concerning other microcosms 5. how the spiritual consciousness can act around and beyond the sphere of sensation. 6. of obsession, trance, and death 7. liber hodos chameleonis (u-7) 8. receive z1 and z3 (to be tested on knowledge and understanding) 9. make and consecrate the lotus wand [d] 10. the rose cross ritual (commit to memory) 11. make and consecrate the rose cross lamen [e] and [f] 6 12. make and consecrate the sword and four elemental weapons [g] 13. consecration ceremony of the vault of the adepti [k] 14. hermes vision 15. lineal figures 16. minutum mundum (commit to memory [w] 17. z.a.m. first stage le

GOLDEN DAWN RITUALS ENOCHALL

za zaz: have framed: ia i don: of the all-powerful. ia ial: conclude us. iaaasd: calling angel of fire angle of water tablet. iaba: subservient angel of fire angle of earth tablet, also known as ianba. iabes: god/ lord/ supreme life. iada: god. iad baltoh: the god of righteousness. iad oi as momar: of him that is, was, and shall be crowned. iad: god/ the god/ the lord/ of him. iadnah: the ark of knowledge/ knowledge/ divine knowledge. iadnamad: knowledge/ the undefiled knowledge. 29 iadoiasmomar: him that is was and shall be crowned. iadpil: him/ to him/ a title of god "he that lives" iahl: subservient angel of water angle of earth tablet, also known as iamhl. iaiad: of the highest. iaiadix: honor. iaial/ ia ial: include/ conclude us. iaida: a title of god "the highest" iaidon: a title of

GOLDEN DAWN RITUALS J

p t u s m i n o r obligation 2 "rtk: i, frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering. hmkj: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. hnyb: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. dsj: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or in

, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. hrwbg: furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through t

hat with the 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 to me. jxn: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self-seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. dwh: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members

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 humankind to throw "pearls before swine" trapt: be as christ. be osiris. live in the world, not of the world. become more than human, be divine. jxn: let your desire always be not unto the elementals, spirits, or angels, but "unto the lord of the universe" do no workings without

GOLDEN DAWN RITUALS K

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

: i, frater, a member of the body of christ, do this day spiritually bind myself, on behalf of the whole second order, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. 11 chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly

, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. geburah: furthermore, that i will perform all practical work connected with this order in a place concealed and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will keep secret this inner rosicrucian knowledge even as the same hath been kept secret through

with the 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 to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance toward the member

GOLDEN DAWN RITUALS SAPPENDA

and of f as usually described will be a very fair representation thereof. this concludes "document s" the adept will need to codify "document s" with other documents of enochian study, both of the z.a.m. grade and t.h.a.m. and above. advanced workings are taught in t.h.ant30 appendix a: table of attributions the following table of attributions, repeated though it is for the most part from earlier knowledge which should be familiar, may be useful for reference in working out the squares: column rank letter tarot trump symbol geomantic figure w h a fool a fort. min. s.c. hmkh b magician b- s.c. hnyb g h. priestess y- s.c. dsj d empress c- y y h emperor a puer h h w hierophant b amissio w w z lovers c albus h y j chariot d populus y h f strength e fort. maj. h w y hermit f conjunctio s.c. rtk

GOLDEN DAWN RITUALS T

ur garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admiration: casarm ohorela taba pir ds zonrensg to whom i made a law to govern the holy ones: who delivered you cab erm iadnah pilah farzm a rod with the ark of knowledge. moreover ye lifted up your znrza adna gono iadpil ds hom od voices and sware obedience and faith to him that liveth and toh soba ipam lu ipamis ds triumpheth: whose beginning is not nor end cannot be: which loholo vep zomd poamal od bogpa shineth as a flame in the midst of your palace and reigneth aai ta piap piamol od vaoan zacare amongst you as the balance of righteousness and truth

d prdzar cacrg no place let it remain in one number. add and diminish until aoiveae cormpt. 25 the stars be numbered. torzu! zacar! od zamran aspt sibsi butmona arise! move! and appear before the covenant of his mouth ds surzas tia baltan. odo cicle which he hath sworn unto us in his justice. open the mysteries of qaa od ozozma plapli iadnamad. your creation and make us partakers of the undefiled knowledge. notes on the calls the adept should be aware that the first call in reality is a silent call, or in actuality no cal at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formular of a.r.a.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to

GOLDEN DAWN RITUALS T3

ur garments in the midst of my vestures and trussed you together ta nobloh zien soba thil gnonp prge as the palms of my hands: whose seat i garnished with the fire aldi ds vrbs oboleh g rsam of gathering: who beautified your garments with admiration: casarm ohorela taba pir ds zonrensg to whom i made a law to govern the holy ones: who delivered you cab erm iadnah pilah farzm a rod with the ark of knowledge. moreover ye lifted up your znrza adna gono iadpil ds hom od voices and sware obedience and faith to him that liveth and toh soba ipam lu ipamis ds triumpheth: whose beginning is not nor end cannot be: which loholo vep zomd poamal od bogpa shineth as a flame in the midst of your palace and reigneth aai ta piap piamol od vaoan zacare amongst you as the balance of righteousness and truth

d prdzar cacrg no place let it remain in one number. add and diminish until aoiveae cormpt. the stars be numbered. torzu! zacar! od zamran aspt sibsi butmona arise! move! and appear before the covenant of his mouth 25 ds surzas tia baltan. odo cicle which he hath sworn unto us in his justice. open the mysteries of qaa od ozozma plapli iadnamad. your creation and make us partakers of the undefiled knowledge. notes on the calls the adept should be aware that the first call in reality is a silent call, or rather no call at all, in that it corresponds to the godhead. notice that there are 19 calls, one of which is beyond our comprehension. 1+ 9= 10 (1. even in the calls we see clearly the formulae of a.r.a.r.i.t.a. the first call which corresponds to the divine is in actuality numbered 0 to us

GOLDEN DAWN RITUALS U3

from thy presence shall i flee? if i ascend up to heaven, thou art there. if i make my bed in hell, behold thou art there (ps.cxxxix" therefore even the evil persona is not so evil when it fulfilleth its work, for it is the beginning of a dim reflection of the light unto the qlippoth, and this is what is hidden in the saying that "typhon is the brother of osiris" hear thou, then, a mystery of the knowledge of evil. the 5=6 ritual of the adeptus minor saith that even the "evil helpeth forward the good" when the evil sephiroth are expelled from the nephesch into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rendered as a great and strong, yet trained, animal whereupon the man rideth, and it then becometh a strength unto his physical base of action. thi

f the adeptus minor saith that even the "evil helpeth forward the good" when the evil sephiroth are expelled from the nephesch into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rendered as a great and strong, yet trained, animal whereupon the man rideth, and it then becometh a strength unto his physical base of action. this mystery shalt thou keep from the knowledge of the first order, and still more from that of the outer world, that is a formula, seeing that it is a dangerous secret. now then shalt thou begin to understand the saying "he descendeth into hell" and also to comprehend in part this strength, and thus to begin to understand the necessity of evil unto the material creation. wherefore, also, revile not overmuch the evil forces, for they

rious errors in untrained spirit visions. for the untrained seer, even supposing him free from the delusions of obsession, doth not know or understand how to unite his consciousnesses and the harmonies between his own sphere of sensation, and the universe, the macrocosmos. therefore, is it so necessary that the adeptus minor should correctly understand the principia and the axiomata of our secret knowledge, which are contained in our rituals and lectures. 4 commentary by g.h. frater p.c.a. the keywords in the first part of the task undertaken by the adeptus minor are the words "royal habitation" this "royal habitation" as it is called, is absolutely essential. it is at the point when the higher will and the lower will become married, so to speak, that the higher genius descends into the ke

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sted areas of concern to the adeptus: 3 sexual obsession astral obsession obsession with perfection the adept must realize that the lower is only made perfect by the higher. career obsession the adeptus must avoid thinking of himself as his career. this is the habit of the natural man leading to disillusionment when one eventually realizes that a career is something you do, not something you are. knowledge obsession while learning is important, st. francis reminds us that a lowly demon posseses more knowledge than all of humankind combined. thus, knowledge not applied is a vain endeavor. obsessions are best conquered through regular and continous effort to maintain guidance from the higher will and the use of the pentagram rituals. g.h. frater n.o.e.l- 7= 4/ 1 7u7 liber hodos chameleonis r

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been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 this is the gbook of the path of the chameleon h. the knowledge of the colors of the forces which lie beyond the physical universe. study thou well that saying of hermes, gthat which is below is like that which is above, h for if that which is below is conformed according to the law of the concealed one. great is his name. be thou well assured that the closer thou adherest unto the law of the universe in thy working, by so much the more is thy magica

the ritual of the paths of the portal of the vault of the adepti: gtherefore, by the straight and narrow path of s, let the philosophus advance like the arrow from the bow of tcq. h now, tcq, the bow, is the rainbow of promise stretched above the earth, whose name is formed from the letters of the paths leading from twklm. if then it be by the path of s, that the philosophus should advance to the knowledge of the adept, turning aside neither unto the right hand nor unto the left, whereon are the evil and threatening symbols of death and the devil. he must have a perfect and absolute knowledge of the bow, ere he can follow the path of the arrow. but the bow is of brilliant and perfect color, whose analysis and synthesis yield others of the same scale, and hence is this book entitled, gthe b

symbols of death and the devil. he must have a perfect and absolute knowledge of the bow, ere he can follow the path of the arrow. but the bow is of brilliant and perfect color, whose analysis and synthesis yield others of the same scale, and hence is this book entitled, gthe book of the path of the chameleon, h that path, namely which ascendeth alone through the force of tcq, the bow. and if thy knowledge and application of the outer knowledge which thou hast already learned be faulty and incorrect, how wilt thou be able to keep thyself from turning aside unto they hurt? therefore, learn not knowledge by rote only as an unreasoning child, but meditate, search out and compare, and to the end, see that thou think but little of thyself.for only he that humbleth himself shall be exalted. magi

ledge and application of the outer knowledge which thou hast already learned be faulty and incorrect, how wilt thou be able to keep thyself from turning aside unto they hurt? therefore, learn not knowledge by rote only as an unreasoning child, but meditate, search out and compare, and to the end, see that thou think 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 t

er of \yprc. in hmkj is a cloud-like grey which containeth various colours and is mixed with them, like a transparent pearl-hued mist, yet radiating withal, as if behind it there was a brilliant glory. and the sphere of its influence is in twlzm, the starry heaven, wherein it disposeth the forms of things. and hy is the divine ideal wisdom, and its archangel is layzr, the prince or princes of the knowledge of hidden and concealed things, and the name of its order of angels is \ynpwa, the wheels, or the whirling forces which are also called the order of \ybwrk. in hnyb is a thick darkness which yet veileth the divine glory in which all colors are hidden, wherein is mystery and depth and silence, and yet, it is the habitation of the supernal light. here is the supernal triad completed. and t

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r, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with

ine realm netzach, that he may command to my assistance the choir of angels, those lesser gods, the elohim, that they may consecrate with power this talismatic bowl which lieth before thee. o ye gods of netzach, command unto me the angel of haniel, that he may cause hagiel, his intelligence, to come unto me. haniel thou great angel of venus, thou divine intelligence of nogah, i invoke thee by the knowledge of thy name. i call thee by thy sigil and the symbol of venus which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to make a divine link with all those powers of attraction, passion and desire summed up in the holy name of netzach. i invoke thee powerfully by the name of yhvh tzboath

ain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thrones of ghogiel were empty. i came, and around me hovered the auphanim, with ratziel at their head, the lord of knowledge. o my father, there are the wheels 11 of thy chariot. yhvh tzboath, blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. he shall hide me under the shadow of his wings. his truth shall be forever more in the name of this creature of talismans because i have called upon the mo

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u now and forever more, and let there be peace between me and you. i now declare this temple and rite duly closed" step 34 knock/ belletz1 the enterer of the threshold r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 the general exordium the speech in the silence: the words against the son of night: the voice of thoth before the universe in the presence of the eternal gods: the formulas of knowledge; the wisdom of breath; the radix of vibration; the shaking of the invisible: the rolling asunder of the darkness: the becoming visible of matter: the piercing of the coils of the stooping dragon: the breaking forth of the light: all these are in the knowledge of tho-oth. the particular exordium at the ending of the light: at the limits of the night: tho-oth stood before the unborn ones o

ng to the nature of her operation. this is explained under the chapter concerning the hegemon. of the temple in reference to the sephiroth. the temple, as arranged in the neophyte grade of the order of the golden dawn in the outer, is placed looking towards the hy of hwhy in twklm in hycu. that is, as y and h answer unto the sephiroth hmkj and hnyb in the tree (and unto aba and ayma through whose knowledge alone that of rtk may be obtained, even so, the sacred rites of the temple may gradually, and as 3 it were, in spite of himself, lead the neophyte unto the knowledge of his higher self. like the other sephiroth, twklm hath also its subsidiary sephiroth and paths. of these ten sephiroth, the temple, as arranged in the neophyte grade includeth only the four lower sephiroth in the tree of l

th white, representing the purification of the temple in the outer order by o. he may wear a lamen similar to that of hierophant. his place in the temple is at the extreme right of the dais, and at the equinox, he takes the throne of hierophant when that office is vacated. the proper mantle of office of the praemonstrator is the bright blue robe of n, representing the reflection of the wisdom and knowledge of dsj. his duty is that of teacher and instructor of the temple, always limited by his obligation to keep secret the knowledge of the second order from the outer order. he superintends the working of the outer order, seeing that in it nothing be relaxed or profaned, and duly issues to the temple any instruction regarding the ritual received by him from the greatly honoured chiefs of the

mantle of office of the cancellarius is the yellow robe of m. upon him depend the records of the temple, the order of its working, the arrangements of its meetings and the circulation of its manuscripts. he is the recorder, and more immediately than either of the preceding chiefs, the representative of the executive authority of the second order over the outer. his duty is to see that in no case knowledge of a grade be given to a member who has not properly attained to it. he is the immediate circulator of all communications from the second order. his sub-officers partake of his symbolism. his white cross and triangle represent the purification of 4 the outer order by m. cancellarius may wear a lamen like that of hierophant, but of yellow on a purple field, and depending from a purple col

s of hierophant are: the throne of the east on the path of s, outside the veil. the mantle of bright, flame scarlet, bearing a white cross on the left breast. the lamen suspended from a white collar. the crown-headed sceptre. the banner of the east. the position of the throne on the path s is fitting for the "inductor to the mysteries" as there is placed in that balanced and central position that knowledge of the light in trapt. being placed before paroketh at the point of its rending marks the shining forth of the light through the veil, and the translation of the three supernals to the outer order, which is represented by the red calvary cross and the white triangle upon the altar. thus, the station of hierophant's throne fitly represents the rising of the sun of life and light upon our

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h symbolically, the beginning of certain of the formulae of the magic of light. for this ritual betokeneth a certain person, substance or thing, which is taken from the dark world of matter, to be brought under the operation of the divine formulae of the magic of light. also herein are contained the commencements of all formulas of evocation, the development of which is further shown in the inner knowledge of the succeeding grades of the outer order. in the true knowledge of the application of the symbolism of the enterer lies the entrance to the knowledge of practical magic: and therefore are all the formulae drawn from the ritual classed under five several heads, according unto the letters of the name yeheshuah. for to the letter yod y the element of fire belong the works of ceremonial m

roach the gate of the east. o. repeat section m in the northeast. magician then passes to east, takes up sigil in left and sword in his right hand. he assumes the mask of the sprit form, smites the sigil with the lotus wand or sword, and says, thou canst not pass from concealment unto manifestation save by virtue of the name, hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in the darkness. i am the exorcist in the midst of the exorcism. appear thou therefore in visible form before me, for i am the wielder of the forces of the balance. thou hast known me now, so pass thou on to the cubical altar of the universe! p. he then recovers the sigil and passes to the altar, laying it thereon as before shown. he then passes

hrice purified and thrice consecrated, thou mayest approach the gate of the east (hold talisman aloft. o. hold telesmata in left hand, lotus wand in right, and assume hierophant s form. partly unveil talisman, smite with flat of sword, and say, thou canst not pass from concealment unto manifestation save by virtue of the name hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which riseth in darkness.i am the exorcist in the midst of exorcism. take on therefore, manifestation before me, for i am the wielder of the forces of the balance. thou hast known me now so pass thou on unto the cubical altar of the universe. p. he then recovers talisman or material basis, passes on to the altar, laying it thereon as before shown. he then pa

ound and about thee. q. now, address the shroud of darkness, thus: shroud of concealment, long has thou dwelt concealed. quit the light, that thou mayest conceal me before men. then, carefully formulate the shroud of concealment around thee and say, i receive thee as a covering and as a guard. then the mystic words. r. still formulating the shroud, say, before all magical manifestation cometh the knowledge of the hidden light. then move to the pillars and give the signs and steps, words etc. with the sign of the enterer, project now thy whole will in one great effort to realize thyself actually fading out and becoming invisible to mortal eyes. in doing this, thou must obtain the effect of thy physical body actually gradually becoming partially invisible to thy natural eyes, as though a vei

q. remaining east of the altar, address the form, child of earth, etc, endeavoring now to see it physically. then at the words, we receive thee, etc, he draws the form towards him so as to envelop him, being careful at the same time to invoke the divine light by the rehearsal of the mystic words. r. still keeping himself in the form of the magician say, before all magical manifestation cometh the knowledge of the divine light. he then moves to the pillars and gives signs, etc, endeavoring with the whole force of his will to feel himself actually and physically in the shape of the form desired. at this point, he must see as if in a cloudy and misty manner the outline of the form enshrouding him, though not yet completely and wholly visible. when this occurs, but not before, let him formulat

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ortal gaze. the hierophant gives a single knock to announce the just commencement of a vibration in the sphere of sensation of the candidate. he then states that he holds the dispensation from the chiefs of the second order, to affirm that the effect of the ensuing ceremony upon the candidate is only authorized by the higher powers for the purpose of initiation, which shall ultimately lead to the knowledge of his higher self. he is admitted to the grade of neophyte which has no number, concealing the commencement of all things under the similitude of no thing. the hegemon, the representative of the goddess of truth and justice, is consequently sent to superintend the preparation. this symbolises that it is the presider of equilibrium who is to administrate the process of initiation, by the

ence to the white triangle of the three supernals. then, also, are the eyes bandaged to symbolize that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall, together with any officers and members also of the inner order, remember what tremendous gods and goddesses they represent. the divine forces of the eternal in the administration of the universe. the ritual should be read in a loud, clear, stern and solemn voice so as to impress the candidate with the solemnity of the occasion. in this, there should be no foolish

r to hear the voice of the god whom he represents and of the god forms of the other officers as previously explained. 3 let him speak, then, not as if unto an assembly of mortals but as to an assembly of gods. let his voice be so directed as to roll through the universe to the utmost confines of space. let the candidate represent unto him, as it were, a world whom he is beginning to lead unto the knowledge of its governing angel. as it is written, the lightening cometh out of the east and shineth even unto the west, even so, shall the coming of the son of man be. the candidate during the ceremony is addressed as child of earth, as representing the earthly or terrestrial nature of man. he who comes forward from the darkness of twklm to endeavor to regain the knowledge of the light. this is

n the son of osiris unless by purification and equilibrium. again is the candidate purified and consecrated, the pillars about his sphere of sensation being rendered more manifest. after this second consecration, the candidate is allowed to approach the place of the twilight of the gods and for a brief space, the hoodwink is slipped up, to present a glimpse, but a glimpse only, of the beyond. the knowledge of the formulae is signified in the challenge of the hiereus to know the name. if the formula of horus be not with the candidate, that of osiris cannot be grasped, but to the candidate, the power of horus as yet can only appear as a terrible and incomprehensible force, the force of the avenger of the gods, hence, the speech of the hegemon for him. the candidate cannot as yet comprehend t

ernal triad, and assert his reception into the order. they recite the mystic words to seal the current of the flowing light. the higher self remains in the station of harpocrates. at this point, the spiritvision should see a gleaming white triangle formulated over the candidate s head. the hierophant now calls forward the kerux, cautioning the candidate that the light has preceded him without his knowledge. it represents to him here, a vague formulation of ideas which as yet he can neither grasp nor analyze. this light is not a symbol of his higher self, but a ray from the gods to lead him thereto. only after having thus been brought to the light is the candidate led to the east of the altar, the place of the station of the evil triad- to affirm that with this light he will be able to cast

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ye goddesses of the scales of the balance, i invoke and beseech you, that the vapors of this magical n and this consecrating m be as a basis on the material plane for the foundation of this shroud of art" step 14 formulate the shroud mentally. say "i, of the rosea rubea et aurea crucis, do hereby formulate to myself the blue-black egg of hoorpokratist as a shroud of concealment that i may attain knowledge and power for the accomplishment of the great work, and to use the same in the service of the eternal genius. and i bind and obligate myself, even as i was bound to the cross of obligation, and do spiritually swear and affirm that i will use this power to a good purpose only, to 7 help me eventually to aid and serve my fellow man. and i declare that with the divine aid in this operation

ers, my soul the shrine. egg of divine darkness, shroud of concealment, long hast thou dwelt concealed. quit the light, that thou mayest conceal me before men" step 22 carefully formulate the shroud about you. with all power, make it complete above and below. say "i receive thee as a covering and a guard. khabs om pekht. konx om pax. light in extension. before all magical manifestation cometh the knowledge of the hidden light" step 23 stand in the east and face west. make the sign of the enterer and project your consciousness out of your body. force your consciousness to look at your body. see your body begin to fade as the shroud surrounds it at your will. will the shroud to become so dense so that you can barely see your own body. be careful not to lose control as divine ecstasy comes ov

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golden cross" obligation "kether: i frater/soror, a member of the body of christ, do this day spiritually bind myself, even as i am now bound physically upon the cross of suffering. chokmah: that i will to the utmost lead a pure and unselfish life, and will prove myself a faithful and devoted servant of this order. binah: that i will keep secret all things connected with the order, and its secret knowledge from the whole world, equally from one who is a member of the first order of the golden dawn as from an uninitiated person, and that i will maintain the veil of strict secrecy between the first and the second orders. chesed: that i will uphold to the utmost the authority of the chiefs of the order, and that i will not initiate or advance any person in the first order, either secretly or

, without due authorization and permission; that i will neither recommend a candidate for admission to the first order without due judgment and assurance that he or she is worthy of so great a confidence and honor, nor unduly press any person to become a candidate; and that i will superintend any examination of members of lower grades without fear or favor in any way, so that our high standard of knowledge be not lowered by my instrumentality. geburah: furthermore, that i will perform all practical work connected with this order in a place of concealment and apart from the gaze of the outer and uninitiated world, and that i will not display our magical implements, nor reveal the use of the same, but will 7 keep secret this inner rosicrucian knowledge even as the same hath been kept secret

with the 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 to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members

n and the life, with thy merciful aid, the divine light of kether stands before us" chief adept (invokes tiphareth "o god the vast one thou who art in all things. o nature, thou self from nothing. for what else can i call thee? in myself i am nothing, in thee i am self and exist in thy self from nothing. live thou within me and bring me unto the self which is in thee. we desire the attainment and knowledge of our higher and divine genius, the summon bonum, true wisdom, perfect happiness. thou who dwellest in the boundless light in whom only is being and who alone can say i am, beginner of movement, life in all things. thou who filled the infinite universe with thy essence, thou art glorified forever and ever. amen (all rise) all "iao" third adept "let the divine light descend (perform the

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oured a flame red. the blade should be clean and bright. pentagrams should be painted on salient portions because this is the lineal figure of hrwbg. the divine and angelic names related to hrwbg are then to be added in emerald, as well as their sigils taken from the rose. the sword must then be consecrated in due form. 3 here, again, let the adeptus minor remember his obligation to never use his knowledge of practical magic for purposes of evil, and let him be well assured that if he does this, notwithstanding his pledge, the evil he endeavors to bring about will react on himself. he will experience in his own person and affairs that very thing which he has endeavored to bring about for another. also, may he perish and be blotted out from among us. to obtain real force implanted in any ma

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r, purify, and consecrate as before, and after so doing, pass towards the east "creature of talismans thrice purified and thrice consecrated, thou mayest approach the gateway of the east" step 22 strike it after unveiling it partly, and say "thou canst not pass from concealment unto manifestation save by virtue of the name of hwhy. after the formless and the void and the darkness, then cometh the knowledge of the light. i am that light which ariseth in darkness. i am the exorcist in the midst of the exorcism. take on, therefore, manifestation before me for i am the wielder of the forces of the balance. thou hast known me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with

e divine realm dsj, that he may command to my assistance the choir of angels, those brilliant ones, the \ylmcj, that they may consecrate with power this talisman which lieth before thee. o ye brilliant ones of k, command unto me the angel of qdx, layjs, that he may cause layphy, his intelligence, to come unto me. layphy, thou great angel of k, thou divine intelligence of qdx, i invoke thee by the knowledge of thy name. i call thee by thy sigil and the symbol of k which i bear upon my breast. come unto me now, i conjure thee to give to me of thy substance so that this creature of talismans may have power, life and love to make a divine link with all those powers of love, majesty and graciousness summed up in the holy name of dsj. i invoke thee powerfully by the name of la (vibrate by formul

ain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thrones of ghogiel were empty. i came, and around me hovered the auphanim, with ratziel at their head, the lord of knowledge. o my father, there are the wheels of thy chariot. la, ab, blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. he shall hide me under the shadow 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

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and let there be peace between me and you. i now declare this temple and rite duly closed" step 34 knock/ bellorfama fraternitatis of the meritorious order of the rosy cross r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 seeing the only wise and merciful god in these latter days hath poured out so richly his mercy and goodness to mankind, whereby we do attain more and more to the perfect knowledge of his son jesus christ and of nature, that justly we may boast of the happy time wherein there is not only discovered unto us the half part of the world, which was hitherto unknown and hidden, but he hath also made manifest unto us many wonderful and never-heretofore seen works and creatures of nature, and, moreover, hath raised men, indued with great wisdom, which might partly renew an

wn and hidden, but he hath also made manifest unto us many wonderful and never-heretofore seen works and creatures of nature, and, moreover, hath raised men, indued with great wisdom, which might partly renew and reduce all arts (in this our spotted and imperfect age) to perfection, so that man might thereby understand his own nobleness and worth, and why he is called microcosmus, and how far his knowledge extendeth in nature. although the rude world herewith will be but little pleased, but rather smile and scoff thereat; also the pride and covetousness of the learned is so great, it will not suffer them to agree together; but were they united, they might out of all those things which in our age god doth so richly bestow on us, collect librum naturae, or, a perfect method of all arts. but

e to the world the last light. such a one likewise hath theophrastus been in vocation and callings, although he was none of our fraternity, yet, nevertheless hath he diligently read over the book m, whereby his sharp ingenium was exalted; but this man was also hindered in his course by the multitude of the learned and wise-seeming men, that he was never able peaceably to confer with others of the knowledge and understanding he had of nature. and therefore in his writings he rather mocked these busybuddies, and doth not altogether show them what he was; yet, nevertheless, there is found in him well grounded the aforementioned harmonia, which without doubt he had imparted to the learned, if he had not found them rather worthy of subtle vexation than to be instructed in greater arts and scien

reformation; and in regard to it he doubted of the aid and help of others, although he himself was painful, lusty, and unwearisome; howsoever he undertook, with some few adjoined with him, to attempt the same. wherefore he desired to that end to have out of his first cloister (to which he bare a great affection) three of his brethren, brother g.v, brother i.a, and 5 brother i.o, who had some more knowledge of the arts than at that time many others had. he did bind those three unto himself, to be faithful, diligent, and secret, as also to commit carefully to writing all that which he should direct and instruct them in, to the end that those which were to come, and through especial revelation should be received into this fraternity, might not be deceived in the least syllable and word. after

ome few, which shall give their names, may join together, thereby to increase the number and respect of our fraternity, and make a happy and wished for beginning of our philosophical canons, prescribed to us by our brother r.c, and be partakers with us of our treasures (which never can fail or be wasted) in all humility and love, to be eased of this world's labours, and not walk so blindly in the knowledge of the wonderful works of god. but that also every christian may know of what religion and belief we are, we confess to have the knowledge of jesus christ (as the same now in these last days, and chiefly in germany, most clear and pure is professed, and is nowadays cleansed 10 and void of all swerving people, heretics, and false prophets, in certain and noted countries maintained, defend

GOLDEN DAWN RITUALS ZAM19

thy may clamor, a thousand times present themselves, yet god hath commanded our ears that clouds that unto us, his servants, no violence can be done; wherefore now no longer are we beheld by human eyes unless they have received strength borrowed from the eagle. for the rest, it hath been necessary 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 inst

all the stones rise up and offer their service, then there shall be any want of executors of god's counsel. 6 chapter viii god, indeed, hath already sent messengers which should testify his will, to wit, some new stars which have appeared in serpentarius and cygnus, the which powerful signs of a great council shew forth how for all things which human ingenuity discovers, god calls upon his hidden knowledge, as likewise the book of nature, though it stands open truly before all eyes, can be read or understood by only a very few. as in the human head there are two organs of hearing, two of sight, and two of smell, but only one of speech, and it were vain to expect speech from the ears, or hearing from the eyes, so there have been ages which have seen, others which have heard, others again th

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

berate with us upon their remedy, cooperate in the work of god, and be serviceable to the constitution of your time? on which work these profits will follow, that all those goods which nature hath disposed in every part of the earth shall at one time and altogether be given to you, tanquam in centro solis et lunae. then shall you be able to expel from the world all those things which darken human knowledge and underaction, such as the vain (astronomical) epicycles and eccentric circles. chapter xiv you, however, for whom it is enough to be serviceable out of curiosity to any ordinance, or who are dazzled by the glistering of gold, or who though now upright, might be led away by such unexpected great riches into an effeminate, idle, luxurious, and pompous life, do not disturb our sacred sil

GOLDEN DAWN RITUALS ZAM20

nto whom there is none like, whose dwelling is in the heaven and in every virtuous and god-fearing heart? o, god, the vast one, thou art in all things. o nature, thou self from nothing, for what else can i call thee? in myself, i am nothing, in thee i am self, and exist in thy selfhood from nothing. live thou in me and bring me unto that self which is in thee. amen. i desire the attainment of the knowledge and conversation of my higher and divine genius, the summum bonum, true wisdom and perfect happiness, the power of true, inner alchemy" step 15 return to the west of the center altar. kneel west of the altar, and while aspiring strongly say "in the divine name iao i invoke thee, thou great avenging angel hua, to confirm and strengthen me in the path of the light. o messenger of the belov

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

l things, and before thee the shadows of the night roll back and the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a center of the supernal splendor" step 23 stop in the north, form the pillars, and aspire. pass east, say "after the formless and the void and the darkness, cometh the knowledge of the light. so in the place of the guardian of the gate of the east, i draw thee into my heart, o vision of the rising sun. thou dwellest in the place of the balance of the forces where alone is perfect justice. unbalanced mercy is but weakness, and unbalanced severity is cruelty and oppression. therefore, in the name of the motionless heart, i pass on unto that great altar whereon is

GOLDEN DAWN RITUALS ZAM22

ifestation before me without fear, for i am he in whom fear is not. thou hast known me, so pass thou on. 10 i purify thee with n and consecrate thee with o. pass thou on towards the east. step 5 upon arriving at the east, strike it once, unveil it partially. say: thou cannot pass from concealment into manifestation save by the name hwhy. after the formless and the void and the darkness cometh the knowledge of the light. i am the light that ariseth in the darkness. i am the exorcist in the midst of exorcism. therefore, take on manifestation before me, for i am the wielder of the forces of the balance. thou hast known me, pass thou on to the cubical altar of the universe. step 6 cover the talisman, bring to the cubical altar, and place it within the white triangle. leave the cord bound, but

divine realm of trapt, that he may command to my assistance those divine messengers, the \yklm, that they may consecrate this talisman that lieth before thee. o ye \yklm of the holy one, blessed be he, and of cmc, command unto me the angel of cmc, lakym, that he may cause laykn, his intelligence, to come unto me. laykn, thou great angel of cmc, thou great intelligence of cmc, i invoke thee by the knowledge of thy name and by the power of god the vast one. i do conjure and potently invoke trws, the power and spirit of the sun, and i bind thee in the name of laykn to perform thy work in accordance with my will. i call thee by the sigil and the symbol of cmc. i call thee through the power of the holy one, blessed be he, and the divine name of your realm. i do conjure thee, laykn, come unto me

hou with favor upon me who now standeth humbly before thee with arms uplifted in praise of thee. o ra, self-begotten and self born, thy devices are greater and more numerous than those of any other god. behold! the gods tremble at thy feet when they recognize thy majesty! all things are created by thy design, and it is by thy command that the nile doth flow. thou art the lord of intelligence, and knowledge proceedeth from thy mouth to educate all that liveth, and even in death dost thou causeth the hearts of men to rejoice. thou who risest in the double house of flame, make 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 with

pain! for the power of the mighty ones is shattered. red are thy robes, my father, for their blood is spilt. broken is the strength of hell. fallen are its walls of adamant; heaped in ruins are its walls of deception. i came and the lord smote the warriors of ignorance. i came and the thrones of the laygwu were empty. i came, and around me hovered the \ynpwa, with layzr at their head, the lord of knowledge. o my father, there are the wheels of thy chariot. tudw hwla hwhy blessed be thy name. broken is thy strength o concealer, and fallen are the powers wherein ye have trusted. shaken are your fenced cities to their unseen foundations. step 2 hold the sword back up. set talisman back down. say: 19 he shall hide me under the shadow of his wings. his truth shall be forever more in the name of

GOLDEN DAWN RITUALS ZAM24

ther into the house not made by hands, built of lively stones, the company of the adepts, and it is so assumed accordingly" second adept "cum potestate et gloria" third adept "amen (chief adepts are seated) chief adept "fratres et sorores of the rosae rubae et aurae crucis. we know that the mystic temple, which was erected of old wisdom, as a witness of the mysteries which are above the sphere of knowledge, doth abide in the supernal triad, in the understanding which transcends reason, in the wisdom which comes before understanding and in the crown which is the light of the supernals. we know that the shekinah, the cohabiting glory, dwelt in the inner sanctuary, but the first creation was made void. the holy place was made waste and the sons of the house of wisdom were taken away into the

the adepti of those mysteries and you can assist him to proclaim them, that those who are still without may be lead by loving hands to that which is within. fraters et sorors of the r.r. et a.c, i now invite you to join with me in a common act of prayer. all face east. we give thee thanks, supreme and gracious god, for the manifestation of thy light which is vouchsafed to us, for that measure of knowledge which thou hast revealed to us concerning thy mysteries, for those guiding hands which raise the corner of the veil and for the firm hope of a further light beyond. keep, we beseech thee, this man our brother, in the justice of thy ways, in the spirit of thy great council, that he may well and worthily direct those who have been called from the tribulation of the darkness into the light

GOLDEN DAWN RITUALS ZAM8

form of 12 for example, let's take the heptangle of jxn, the heptagon and the two forms of the heptagram. they should all be united in the same talisman with the extremities of the angles coinciding. you will be utilizing these figures for potent and powerful planetary, zodiacal, and sephirotic work. it is not necessary to have every aspect of every figure memorized, but you should have a working knowledge of each figure and how it applies to every sephiroth and every planet. this will give you a basic understanding and allow the information to seep into your mind and thus be easily utilized later for potent, powerful workings. 13 rtk hmkj hnyb b q l dsj m n l o k y h h w c w h h y f k b e hrwbg m n l o f h y w h c p 14 trapt a a b c d e f g h i j k l a b c f k l 5 jxn k a b c f l 5 15 dws

GOLDEN CHAIN AND THE LONELY ROAD

at constitutes the 'initiator' confronts the seeker and guides him into the true circle of the arte magical. in the singular magical act called 'the passing-on of power' all is drawn within the one; the initiate, initiator, and the mystery of the rite itself are aligned to open the way for the 'new-born child of witchblood. the act of the 'passing-on' confers the 'power' of all the tradition, its knowledge, customs, and craft. once this 'power' has been received, it is the task of the newborn initiate to realise the arcana for himself- to realise his own autonomy and to go forth anew according to the signs and omens of the way. in summary, this is the way in which initiation occurs within our own circle of practise. the exact details of its process will doubtless vary from one instance to

ossess and demonstrate; the 'raising' of an individual to any such position is furthermore subject to the consent of both brethren and spiritual patrons. as aforesaid, within the cultus different 'lineages' of craft observance operate concurrently, sometimes crossing, sometimes remaining categorically distinct. what is it that distinguishes one lineage from another? it is primarily the particular knowledge and characteristic customs of a particular master-pupil chain of transmission which marks one from another. because of this, a single practitioner may study under different teachers to receive different bodies of knowledge and to receive to 'power' of distinct lineal paths of the sabbatic gnosis. so long as each lineage is appreciated for its own autonomous integrity, an individual can p

ar outweigh its bane. for there is a solitude in this path 'a marriage that divorceth all other, in which perfect all-oneliness may be realised. within the ambit of 'unique transmission' one may consider that an appointed individual may receive entire bodies of lore, whole rites and mysteries. in such instances, the ritual authority to teach others and to incept a lineage for a specific corpus of knowledge is divinely sanctioned. whilst any man or woman may claim to have received a 'vision, the motives of such claims are made apparent by certain external signs; as the gospel teaches 'one must test all things and hold fast to that which is good. if your path leads you to meet with a true beholder of the mysteries, an initiate without mortal intercessor, then consider yourself blessed indeed

eived a 'vision, the motives of such claims are made apparent by certain external signs; as the gospel teaches 'one must test all things and hold fast to that which is good. if your path leads you to meet with a true beholder of the mysteries, an initiate without mortal intercessor, then consider yourself blessed indeed. to learn from such a person could reveal more of the craft than any store of knowledge accumulated through the passage of years. from experience i would counsel caution and prudence, but if truth be found then i believe we should respect those who have gained the favour of the divine. to speak boldly, i consider that the lineage of unique transmission, as incepted by the self-recognition of one's innate 'seed of light, is a prerequisite for all who practise the arte magica

he 'demons' which produce the sensations of terror and danger. these demons are then ritually confronted, the task of the practice being to transform the apparent 'poisons' or mis-aligned sentiences into 'nectars' or benefic states of potent magical gnosis: to realise the union of purity and perfidy. oneiric initiation and transmission: the silver thread and road of green a principal way in which knowledge is transmitted within the cultus is via dreams. many of our rites are derived through the medium of lucid or clear-eyed dreaming; their messages being 'fleshed out' using the bases of traditional ritual structures, but enhanced and developed as the dream so dictates. it is indeed considered a talent and a blessing from the gods if someone has the power to dream viridically- that is to dr

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

ntific reconnaissance team.21 if piri reis had been the only cartographer with access to such anomalous information, it would be wrong to place any great weight on his map. at the most one might say, perhaps it is significant but, then again, perhaps it is just a coincidence. however, the turkish admiral was by no means alone in the possession of seemingly impossible and inexplicable geographical knowledge. it would be futile to speculate further than hapgood has already done as to what underground stream could have carried and preserved such knowledge through the ages, transmitting fragments of it from culture to culture and from epoch to epoch. whatever the mechanism, the fact is that a number of other cartographers seem to have been privy to the same curious secrets. is it possible that

e of buache s map is that it seems to have been based on source maps made earlier, perhaps thousands of years earlier, than those used by oronteus finaeus and mercator. what buache gives us is an eerily precise representation of antarctica as it must have looked when there was no ice on it at all.13 his map reveals the subglacial topography of the entire continent, which even we did not have full knowledge of until 1958, international geophysical year, when a comprehensive seismic survey was carried out. that survey only confirmed what buache had already proclaimed when he published his map of antarctica in 1737. basing his cartography on ancient sources now lost, the french academician depicted a clear waterway across the southern continent dividing it into two principal landmasses lying

ier period (around 13,000 bc, when there may have been no ice in antarctica at all. south america were other parts of the world surveyed and accurately charted at widely separated intervals during this same epoch; roughly from 13,000 bc to 4000 bc? the answer may lie once again in the piri reis map, which contains more mysteries than just antarctica: drawn in 1513, the map demonstrates an uncanny knowledge of south america and not only of its eastern coast but of the andes mountains on the western side of the continent, which were of course unknown at that time. the map correctly shows the amazon river rising in these unexplored mountains and thence flowing eastwards.15 itself compiled from more than twenty different source documents of varying antiquity,16 the piri reis map depicts the am

ng the shapes of present-day lakes, and streams very much suggesting glacial streams. flowing from the glaciers into the lakes. 29 it is probably unnecessary to add that no one on earth in roman times, when ptolemy drew his map, had the slightest suspicion that ice ages could once have existed in northern europe. nor did anyone in the fifteenth century (when the map was rediscovered) possess such knowledge. indeed, it is impossible to see how the remnant glaciers and other features shown on ptolemy s map could have been surveyed, imagined or invented by any known civilization prior to our own. the implications of this are obvious. so, too, are the implications of another map, the portolano of iehudi ibn ben zara, drawn in the year 1487.30 this chart of europe and north africa may have been

nberra, australia, at roughly 150 east. 1 maps, p. 107. 2 ibid. graham hancock fingerprints of the gods 36 it would be possible to write an elaborate explanation of longitude and of what needs to be done to fix it precisely for any given point on the earth s surface. what we are concerned with here, however, is not so much technical detail as the accepted historical facts about humanity s growing knowledge of the mysteries of longitude. among these facts, this is the most important: until a breakthrough invention in the eighteenth century, cartographers and navigators were unable to fix longitude with any kind of precision. they could only make guesses which were usually inaccurate by many hundreds of miles, because the technology had not yet been developed to allow them to do the job prop

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

the case will be reported, and the key words will be communicated to the illuminati. tenth, since i applied the cipher to such key words, the code is now completely accessible to ufologists and others. the cipher can help analyze cases, predict manifestations and trace the ufonauts to their very doorsteps; and yes, they do have doorsteps. eleventh, as soon as the ufonauts and illuminati know the knowledge of the cipher is widespread, the code will change again. evidence shows it is already changing. old qabalistic cipher. 5 2 a most unusual cast of characters in 1944, near the end of his life, aleister crowley wrote one of his students in california: my observation of the universe convinces me that there are beings of intelligence and power of a far higher quality than anything we can con

very day and night in the sky. as the old song says, at night the sky puts on a show for free. in the process of looking at the then-unpolluted skies, the babylonian, mayan, chinese and egyptian astronomers and magi developed both a vast and complex mythology of gods and heroes and a means of foretelling the future, or, as they would have it, the will of heaven. in time they would also learn that knowledge of the sky led to the ability to predict the seasons and impressive celestial events, such as lunar and solar eclipses. with this knowledge came power over humanity, and the magi were not mere philosophers and stargazers, but priest-kings favored by the gods with the foreknowledge of agricultural cycles, then fast becoming the basis of life and death for civilization. that other, irregul

the foreknowledge of agricultural cycles, then fast becoming the basis of life and death for civilization. that other, irregular events were noted as well can be defined as the beginning of ufology. no doubt to some extent we can explain such events in terms of comets and supernov. however, these celestial occurrences leave unexplained such events as the mythos surrounding the star sirius and the knowledge of its dark star neighbor, or semi-aquatic beings called the oannes (oannes were considered visitors from the sirius region who taught on earth and left behind a divine mythos and a priesthood awaiting their return. they are known to the sumerians and their babylonian successors, and to the egyptians, and held as legends to the present day by remote african tribal priesthoods) nor do com

information. a rich and ever-developing mythology became more and more complex. the question arises, were there new contacts with the divine beings, or only new legends and variations of old legends? i suggest to you that present-day contact cases and sightings indicate ongoing communication. in fact, modern ufology emerged from a narrow circle of survivors in possession of all or part of the old knowledge trying to look into the new sightings and contacts in the hope of renewing their communication with the ancient gods. key figures included meade layne and ric williamson. both layne and williamson show traditional knowledge of the lore of the magi, trance mediumship the 19th and early 20th century descendant of the ancient oracles and sybils and an interest in developing trance channelin

um, 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 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 a

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

ed ones of other people. aleister crowley, liber o whether you are a beginner, an intermediate, or an advanced magician, you are encouraged to experiment. find the path that suits you best and follow it. a new world may be right around the bend. 9 the holy guardian angel "it should never be forgotten for a single moment that the central and essential work of the magicians is the attainment of the knowledge and conversation of the holy guardian angel. anything apart from this course is a side issue and unless so reguarded may lead to the complete ruin of the whole work of the magician" aleister crowley, magick without tears the term holy guardian angel was adopted by crowley from the golden dawn, particularly from s.l. macgregor mathers' translation of the sacred magic of abramelin, the mag

uardian angel. anything apart from this course is a side issue and unless so reguarded may lead to the complete ruin of the whole work of the magician" aleister crowley, magick without tears the term holy guardian angel was adopted by crowley from the golden dawn, particularly from s.l. macgregor mathers' translation of the sacred magic of abramelin, the mage. crowley used abramelin to attain the knowledge and conversation of his holy guardian angel. this name is especially appropriate in enochian magick. in each aethyr that you enter, you will encounter at least one governing angel. crowley demonstrated that if you are properly prepared beforehand, at least one angel will serve as your personal cuide through each aethyr. the cuide that awaits you in the 8th aethyr, zid, is your own holy g

e of bis being.you are inherently spiritual.your physical body is an expression of your mirad. your mirad is an expression of your soul. your soul is an expression of your spirit. this inner spark of divine light acts on a higher level than your human mirad.it will appear to be separate from you and will seem to act independent of you. in enochian magick it is called your holy guardian angel. the knowledge and conversation with the holy guardian angel refers to the act of the human self confronting the spiritual self. it is a mystical experience in which the human personality or ego melts into its source. in the east, this'blowing out' of the ego is called nirvana. it involves a magical shift in your sense of identity. your sense of identity will shift from the human personality to the spi

fe "do what thou wilt" is another way of saying'"do outwardly in your life what is already inherently in the core of your being" it means first know thyself, and then, and only then, be thyself. enochian magick teaches that when you, the magician, vise into the 8th aethyr, zid, you will confront your holy guardian angel conversation with this angel will reveal your true will. after obtaining this knowledge, you can set about to tread your true magical path. your motion through life will then be like a star following its orbit through space. 29 another magical theorem let there be no difference made among you between any one thing and any other thing for thereby there cometh hurt. aleister crowley, book of the law another major theorem of enochian magick is that man is capable of being and/

31 this operation was the favorite of dee and kelly. in addition, crowley used the method of skrying to visit each of the thirty aethyrs. 32 the watchtowers regardless of their origin, these tablets and the whole enochian system do represent realities of the inner planes. their value is undoubted, as only a little study and application prove. israel regardie, introduction to the enochian system a knowledge of these tables could then, if complete, afford an understanding of the laws which govern the whole creation. the hermetic order of the golden dawn. the book of the concourse of the forces figure 1, appendix a, shows the four great watchtowers connected by the black cross as constructed by john dee and given to the public by aleister crowley. each watchtower is constructed of 12 squares

GREY W G CONDENSATION OF KABBALAH

concerned with the descent of divinity. sometimes the lightening-flashwas termed a sword, because of the fierysword whichgodwas supposed to have placed before the garden of eden to prevent humans going back there before they had solved all the problems they would have to face in the outside world. that was also why this design became known as the tree of life, because having fallen by the tree of knowledge, man would have to rise (or evolve) by the family tree of life connecting us with god by a series of step-by-step efforts until we had enough knowledge to bridge the abyss between us and that god (which represented ignorance) and so become in the words of the bible: like unto the gods, immortal. the tree of course is just the bare bones or abc of the kabbalistic system. the separate bloc

m gibur (god-goddesses of strength/might).creation byarchangelchamael orsamael (burner or venom of god. formation by the angelic order of serafim (fiery serpents. expressively by the planet madim (mars. humanly by the development of female chromosomes in the foetus. 6 harmony and beauty. here life is brought to balance originatively by the god- aspect yhvh eloah ve-da at (i will be god-goddess of knowledge. creatively by archangel michael (the god-like. formatively by the angel order of the malachim (kings or messengers. expressively by shemesh (the sun) as life-supporting nucleus of our solar system. it is said that the male-female chromosomes are combined into the best possible being here, and the ultimate physical sex of the individual decided. 7 victory and achievement. originatively g

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

magic. interestingly, it is one of the most potentially valuable as well. many readers will wonder what, if anything, demonic evocation has to do with the golden dawn or with rosicrucian magic. indeed, many rosicrucian adepts have no idea how or where this aspect of magic fits into the system, even though they have stood upon the names of the qlippoth on the floor of the vault of the adepti. the knowledge that follows in this chapter was once reserved exclusively for rosicrucian adepts who not merely had attained the knowledge and conversation of the holy guardian angel but had risen with osiris in the tomb of frater crc as well, thus attaining the strength of gevurah.1 indeed, the work of the sword is the work of the major adept, and all others should fear, shun, and avoid it. let the un

the tree of life an excellent model and vehicle for use in magical evocation. preparation for evocation magical evocation of the averse forces is one of the most perilous tasks an adept must undertake. within the initiatic framework of the r. r. et a. c, the initiate should not undertake work of evocation until the 6=5 grade of adeptus major. as a minor adept, the magician at length achieves the knowledge and conversation with his or her holy guardian angel (also known as divine genius) and progressively invokes the forces of the tree of life through the subgrades. only then, 3 having grown into the full consciousness of tiphareth and contact with the divine and angelical forces, is the adept ready to strive to achieve the strength of gevurah. the magical weapon attributed to gevurah is t

major adept must therewith evoke, constrain, and subdue each of the averse forces. in the r. r. et a. c, the initiatic rites of the order, a rigid regimen of magical invocation, and significant self-abnegation together prepare the adept for this perilous undertaking. without such formal preparation, the solitary practitioner should by some means or another first have come into the fullness of the knowledge and conversation with his or her holy guardian angel. the student should have additionally successfully invoked and banished each of the divine, archangelical, and angelical forces in the rituals of this book before setting out to evoke, constrain, and subdue any of the averse forces. should this not be the case, the solitary practitioner should leave magical evocation strictly alone. ev

ivine guidance and true will, consciously directing and administrating the dark forces like the conductor of a symphony. thus the major adept becomes the conductor of an orchestra of forces that once conducted him (or her, unseen and unobserved, from the darkness. thus we may understand what an r. r. et a. c. paper published by israel regardie means when it says "hear thou, then, a mystery of the knowledge of evil. the 5=6 ritual of the adeptus minor saith that 'evil helpeth forward the good' when the evil sephiroth are expelled from the nephesh into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rendered a great and strong, yet trained, animal whereupon the man rideth, and it becometh a strength unto his 10 physical base of action..now then shalt tho

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

tions have wellnigh been overtopt lately by the norwegian (still unfinished) of moe and asbiornsen, with its fresh and full store; and treasures not a few must be lurking in england, scotland, and the netherlands, from all of which mythology may look to receive manifold gain. to indicate briefly the gain she has already derived from the folk-tale (legend: it is plain that to this alone we owe our knowledge of the goddesses holda, berhta and fricka, as also the myth of the wild hunt which leads us straight to wodan. the tale of the old beggar-wife is a reminiscence of grimnir. of the wise-women, of swan-wives, of kings shut up in hills we should have learnt little from written documents, did not legend spread her light over them; even the myths of the sin-flood and xvi preface. the world's

fays, who answer to our swan-maidens, wish-wives and norns, beside abundia, who resembles folia (fulness, i attach importance to taranis =donar, to gwydion= wuotan, to beal=phol or balder, and i am not sure but that hesus is the same as cheru, and that segomon (p. 371) ought not to be overlooked. needfires and may-offerings xxx preface. are subjects for consideration. it would greatly advance our knowledge of wuotan^s true nature, if we could ascei-tain how far the celtic worship of mercury differed from the roman; to all appearance that deity was greater to the celts and germans than hermes-mercury was to the greeks and romans; to trismegistus and tervagan i allude on p. 150. all that is left us of the celtic religion, even in stray fragments, bespeaks a more finished mental culture than

ab iu got sinne uud sanges site' even the later meistersiinger speak to the same purpose' es trieb der heilig geist zwolf manner froh, die fiengen an zu dichten' why should not heathen poets in like manner have traced back their gifts to wuotan's mead? the siiiglikj-matches also seem to have sprung out of the simplest nature of poetry itself. as the wise men of old questioned one another on their knowledge, as heroes proved on each' niebuhr in pref. to merobaudes says' qucm viorem coronandoriim poetanun cum poesi ipsa, cui semper aliquis hono.s mansit, etiam rudibus, quae secutae sunt, baeeulis perdurasse arbitror' but why go back to the romans for what seems to have been the usage of our own antiquity, when kings, judges, priests, heroes and minstrels wore garland and fillet, and even the

vatui l^saz valbaugar' saem. 248. in the siegfried's lay 167, 4 the hero himself spills it into the stream, that it may not work the ruin of his recken, as eugel has foretold; the epic however makes hagen destroy it, and not till after siegfried's murder 1077,3: er sancte in da, ze luche alien in den rin; 1 conf. ettner's umviird. doctor 1720-1. 982 translation. this he did secretlyj without the knowledge of chi'iemhilde, who to the last supposes it to be in his hands^ till he answers 2308, 3: den schatz weiz nu nieman wan (but) got unde min. no doubt there were other legends which placed it in mountains: the account given by a woman living in nerike was, that it lay inside the kilsherg there, and the key to the cavern was kept under a rosebush (iduna 10, 269. the ms. 2, 169^ has: der ime

germany called hammer, either from their violent destructive action^ or because the devil is imagined to have stirred them up^ in rhenish westphalia, when the wind suddenly throws the doors open, or whistles through the house by fits, they say' do es der aul van terjohren' there goes the old one of last year, you know who, we need not mention names. as the name hamper for devil never occurs to my knowledge in poets of the mid. ages, i hesitate to derive those imprecations of the vulgar (p. 181-2) from the malleus of the fathers; i would rather believe in an original connexion between the heathen and jewish beliefs. and the same might be the case with riegel (bolt: vedis is not only a thing to fasten doors with, but to shove and thump with, lever, pole, almost malleus over again. leviathan

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

the rhine: it de serves to be quoted in full/ because it plainly proves that the cult prevailed not merely at here and there a spring, but in germany s greatest river. from the italian s unacquaintance with the rite, one might infer that it was foreign to the country whence all church ceremonies proceeded, and therefore altogether unchristian and heathenish. but petrarch may not have had a minute knowledge of all the customs of his country; after his time at all events we find even there a lustration on st. john s day [described as an ancient custom then dying out. benedict de falco s descrizione de luoghi antiqui di napoli (nap. 1580) has the statement: in una parte populosa della citta giace la chiesa consegrata a s. giovan battista, chiamata s. giovan a mare. era una antica usanza, hogg

eft, you can work magic (524. 556; and see suppl. of holy mountains and hills there were plenty; yet there seems to have been no elemental worship of them: they were honoured for the sake of the deity enthroned upon them, witness the wodan s and thunar s hills. when agathias, without any such connexion, speaks of \6$oi and (fjapayyes (hills and gullies) as objects of worship (p. 100; possibly his knowledge of the facts was imperfect, and there was a fire or water worship connected with the hill. it is among the goths, to whom fairguni meant mountain (p. 172, that one would first look for a pure mountainworship, if the kinship i have supposed between that word and the god s name be a matter of fact. dietmar of merseburg (pertz 5, 855) gives an instance of mountain-worship among the slavs: p

should get the maiden for his bride, and as much gold as lay under the dragon, for her dowry. it was ragnar lodbrok that subdued this dragon, fornald. sog. 1, 237-8. the rapid growth of the worm has a startling similarity to that of the fish, p. 578. but, beside the hoarded gold which the heroes carry off as prize, the adventure brings them other advantages: eating the dragon s heart gives one a knowledge of beasts language, and painting oneself with his blood hardens the skin against all injury. both features enter deeply into the legend of siegfried (see suppl. l nearly all of this has its counterpart in the beliefs of other nations. as the romans borrowed gigas from the greeks, so they did draco, for neither serpens nor vermis was adequate (like our slango and wurm) to express the idea

prays: f as thou decreasest, let my pains diminish (i, 245; he can also go on the other tack, and cry to the new moon: may what i see increase, and what i suffer cease (492. turning the face toward the luminary i take to be a relic of heathen moon-worship. 1 superstitions of this kind have long been banished to the narrower limits of agriculture and cattle-breeding; we should arrive at a clearer knowledge of them, had their bearing on public life been described for us in early times. observation of the lunar changes must in many ways have influenced sacrifices, the casting of lots and the conduct of war. some things now appear bewildering, because we cannot review all the circum stances, and some no doubt were different in different nations. german superstition (i, 856) thinks it a calami

el, four stags, and some snakes; and all have proper names. those of the stags are elsewhere names of dwarfs, notably ddinn and dvalinn. the snake ni&hoggr (male pungens, caedens) lies below, by hvergelmir, gnawing at the root. the squirrel ratatoskr l runs up and down, trying to sow discord between the snake and the eagle who is perched aloft. the eagle s name is not given, he is a bird of great knowledge and sagacity; betwixt his eyes sits a hawk ve&rfolnir? the whole conception bears a primitive stamp, but seems very imperfectly unfolded to us. we get some inkling of a ieud between snake and eagle, which is kept alive by ratatoskr; not a word as to the purpose and functions of hawk or stags. attempts at explaining yggdrasil i have nothing to do with; at 1 the word contains rata (elabi

GRIMOIRE OF TURIEL

grace upon me. o god, put fear far from me, and give me an abundance in thy faith, whereby all things are made possib!e unto man; put evexy wicked phantom far from my mind, and grant me true zeal, fervour, and intentive spirit of zeal, and prayer, that i may offer up a welh-pleasing sacrifice unto thee. let me use thy 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

ry tongue shall confess there is no name like unto the name of jesus, who hath given power unto man to bind and to loose all things in his name, yea, even unto them that trust in his salvation. art thou the messeager of setchiel yes wilt thou confirm thyself unto me at this time, and from henceforward reveal all things unto me that i shall desire to know and teach me how to increase my wisdom and knowledge, and show unto me the secrets of the magick art, and of the liberal sciences, that i may set forth the praise and glory of almighty god yes. then, i pray thee, give and confirm thy character unto me, whereby i may call thee at al! times, and also swear unto me this oath, and i will righteously keep my vow and covenant unto almighty god, and will courteously receive thee at all times when

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

e year 1801.and the time for rebirth and reorganization in a public form was at hand. the story of how h. spencer lewis, first imperator for the present cycle of activity, was chosen to bear the burden of reorganization, has often been told, investigated, verified, and acknowledged by the highest rosicrucian authorities of europe and other lands. having had passed to him in the proper way certain knowledge preserved by the descendants of the first foundation in america, he prepared himself through various courses of study and association with scientific and metaphysical bodies, for the work he was to undertake in 1909. then in the month of july of that year he went to france, where he was introduced to the proper authorities and inducted into the mysteries and the methods of carrying out h

or in the antechamber, then by the herald, and then by the torchbearer. when not used for ceremonies, it should be reverenced and kept undefiled by the uninitiated. nothing should ever occur in it to profane it (such as levity, unbecoming conduct, or profane labor. the threshold of the temple this is the most beloved place in each lodge to the initiated, for it represents the doorway to light and knowledge. it is the entrance from the chamber to the lodge, and, in the first degree initiation, is guarded by the guardian of the temple, while any other entrance to the lodge is guarded by the secretary or deputy master. the threshold should never be crossed after or between convocations or lectures. it represents the passage from darkness to light, and from finite life to infinite life. the te

f the constitution, the ritualistic executive of the lodge, limited in his acts only by the constitution and the decrees of the imperator, the grand master, or the supreme council. symbolically, he is the greatest light of each temple, and each lodge. he is the imperator's representative in each temple, and the grand master's representative in each lodge. his place is in the east, from whence all knowledge comes. he stands in the east at all convocations and lectures, to act as a medium .the master messenger.for the radiation of light and the dissemination of knowledge [36] the grand master shall be addressed as: worthy grand master. during all convocations he shall be saluted as hereinafter explained (see salutations, and in all ways shown that respect, consideration, and honor due his no

, are easily recognized. to them the order should be spoken of carefully, and only casually, until they are discovered to be anxious to unite in the work and purposes of the order. then and only then, should they be invited by a member to make application, as described herein. in all ways, and in all things, maintain the dignity and austerity of the order, and always be watchful for the seeker of knowledge who will greatly appreciate your bringing to his attention the existence of the order and the means of entering it. the rosicrucian order, amorc, it must be understood, is not secret in the sense of the concealment of either its identity or location. for example, rosicrucian park in san jose, california, which is the see of the order, has a number of prominent buildings and the name of a

dormant faculties within each of us which will enable us to improve our position in life, increase our ability to do and accomplish, and bring greater success (6) the cosmic and spiritual attunement with the universal mind and master minds so that we may live in cooperation with the constructive divine laws and loving divine mind (7) the careful instruction and guidance in the attainment of such knowledge as will make us mighty and keen in the understanding and mastering of life's duties and obligations; also the complete instruction in the fundamentals of those arts and sciences which will make each student, each member, strong in intellect, masterful in his daily occupation, perfect in his understanding, broad in his comprehension, and magnetic in his influence over the lesser minds of

HAMIL THE ROSICRUCIAN SEER

xperiments did not close his mind to the equal potential for misuse and evil. it was this belief that deterred him from experimenting with other magical ceremonials. as he pointed out to herbert irwin, the danger in magical operations lay in the errors brought about by not taking the time essential to make careful preparations. successful and danger-free magical operations required not only great knowledge of the occult but also the freedom of time and action available only to those free of the necessity of working for a living. magical operations were certainly not for the dabbler.theclaims that hockley was a progenitor, member, and even author of the rituals of the golden dawn remain unproven (but see part2).thereis little doubt that the golden dawn came from the fertile brain ofdrw. wyn

ttle doubt that the golden dawn came from the fertile brain ofdrw. wynn westcott. conveniently for westcott, hockley, mackenzie, eliphas levi, and the revd a. f. a. woodford were all dead by1888when the golden dawn began to emerge. my own opinion is that hockley, having avoided contact with the group practice of magical rituals, would22therosicrucianseermirror was the means by which man's earthly knowledge could be expanded to prepare him forthefinal journey in which perfection would be completed and man's earthly and spiritual goodness would be dissolved into oneness with the godhead in a perfect entity. his spiritualist definition of rosicrucianism is perhaps the true explanation of his standing apart from the sria, which has always been a forum for the discussionofideas and hasneverinvo

stayed aloof from the metropolitan college because of his quarrel with and temporary dislike of k.r.h.mackenzie, who was assistant secretary-general and was probably scheming.to gain control of the sria to make it a more practical, magical order. additionally, from the evidence of talks to the college printed in therosicrucian,hockley would have found little. to stimulatehimat:their meetings. his knowledge and experience were far greater than any of his co-members.itis clear from his letterofromarch1872to f. g. irwin that he saw practical spiritualism via the crystal as the most important work to be undertaken by a true rosicrucian.itis difficult to establish what it was in freemasonry that appealed to hockley.toa man of his sensibility the basic principlesofcraft masonry, brotherly love

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

ithmrandmrs everitt (who were to remain lifelong friends, lord stanhope, robert owen (the social reformer, d.di.home,the revd stainton moses.etal.whilst convinced of the veracity of somehe.was not unaware of the many charlatans, misguided enthusiasts (the 'harpies' as k. r. h. mackenziecauedthem) and the simple publicity seekers involved in the spiritualist movement. he was very free with his own knowledge and the contents of his library, with theexceptionof 225 the records of his own work with the crystal. whether or not. he hadactualpupils is difficult to determine. certainly mackenzie and davies both regarded him as their first master in matters spiritualist and occult. it was tohockleythat mackenzie immediately rushed on his return fromseeing eliphas leviinparis, hockley recording mack

HANDBOOK OF EGYPTIAN MYTHOLOGY

story that is not true, even though you might want it to be. scholarly arguments about the definition of a myth have been going on for more than 2,000 years. many definitions have been proposed. among the most common are that myths are stories about gods, myths are sacred stories, myths are stories that explain the way the world is, or myths are simply traditional stories that hand on collective knowledge or experience. writers from various disciplines and intellectual movements have interpreted myth in different ways. myths have been seen as a disease of language, as garbled memories of historical events, as a mode of prelogical thought, as expressions of the subconscious mind, as symbolic descriptions of the natural world or symbolic statements about the social order, and as the spoken

m the type of magic used in daily life, and the recitations that accompanied ritual actions. many were composed in the first person and would have been highly dramatic when spoken or chanted aloud. some of the incantations may have been passed down orally for many generations and only written down when the pyramid texts were first assembled. the majority of the texts probably belong to the secret knowledge written on leather or papyrus rolls, which is known to have been kept in the libraries attached to some old kingdom palaces and temples. the composing, copying, and reading out of these sacred books were the province of a special class of priests, known as lector priests. no actual books of this kind 10 handbook of egyptian mythology figure 2. a section of the pyramid texts in the antech

igure 4. outer coffin of gua. middle kingdom coffin painted with a map showing the safest routes for the soul to take through the underworld. such maps formed part of the book of two ways (british museum) barque of ra, or include instructions for the rituals that should accompany them. a few spells incorporate elaborate glosses to explain obscure passages. these may reflect the way that religious knowledge was expounded among the elite. some spells are monologues spoken in the person of a deity, beginning with phrases such as i am the inundation-deity who provides food (ct 320; others are dialogues between deities that amount to miniature religious dramas. a few sections of the coffin texts have vignettes: illustrations that form an integral part of the spell. the most elaborate of these a

an event alluded to in the pyramid texts. some egyptologists refuse to class this as a genuine myth because it may have formed part of a spell used in healing magic.37 magic and popular religion heka, the egyptian term usually translated as magic, was one of the forces used by the creator to make the world. humans were permitted to use magic in daily life to protect themselves or to heal others. knowledge of written magic was confined to the literate elite, so it is not surprising that some spells have a distinct literary quality. healing spells often identify the doctor-magician with a deity skilled in the use of heka, such as isis or thoth; the patient with a deity who suffered in myth, such as horus the child (see deities, themes, and concepts; and the disease or problem with a hostile

as produced during the reigns of queen hatshepsut (c. 1473 1458 bce; her nephew and stepson, king thutmose (tuthmosis) iii (c. 1479 1425 bce; and the latter s great-grandson, amenhotep (amenophis) iii (c. 1390 1352 bce. hatshepsut s famous mortuary temple at deir el-bahri in thebes had many innovative features, such as an open court for solar worship inscribed with a summary of the ruler s secret knowledge about the sun god. 42 both hatshepsut and thutmose iii built special shrines where ordinary people could come to pray to deities such as the goddess hathor in her cow form or amun of the hearing ear. 43 amenhotep iii enlarged or founded numerous temples, and many of the features introduced by his architects remained standard for c. 1,500 years. he commissioned huge numbers of divine stat

HEAVEN HELL

convenience of the reader who may wish to compare the divisions of am-tuat with those of the book of gates. the former have been printed in one volume, and the latter in another; the full index given at the end of the introductory volume will, it is hoped, make reference and comparison easy. all general descriptions, and such explanations of the scenes as are possible in the present state of our knowledge have been given in a series of chapters in this volume, together with an account of the origin and development of "guides" to the other world, and a rendering of a recently published and very important text from a coffin at cairo. this text proves that the p. xiv [paragraph continues] egyptians believed in the reconstitution of family life in the other world, and thought that every man

t least, reflect the opinions of the priestly class that held religious supremacy at the time when they were drawn or painted. in cases where archetypes were available the artist was careful to follow in all general matters the ancient copies to which he had access, but when new beliefs and new religious conceptions had to be illustrated, he was free to treat them pictorially according to his own knowledge, and according to the wishes of those who employed him. the oldest books of the dead known to us, that is to say, the religious compositions which are inscribed p. 3 on the walls of the chambers and corridors of the pyramids of kings unas, teta, pepi i, mer-en-ra, and pepi ii, are without illustrations of any sort or kind, and it is not easy to account for this fact. that the egyptians p

xtracts from the heliopolitan recension of the book of the dead; these are enclosed within a coloured border, formed of rectangles, painted in blue, green, yellow, and red. above the texts are carefully drawn, and painted as nearly as possible in their natural colours, representations of most of the objects which the deceased hoped he would use in the underworld, and these pictures prove that the knowledge of the elaborate funeral rites and ceremonies, which were observed at memphis under the ivth dynasty, had descended in a complete state to the period when amamu's coffin was made and ornamented. in connection with amamu's coffin reference must be made to a large group of coffins which was excavated a few years ago at al-barsha, a place situated on the north side of a rocky valley, just b

t or by day, and the heart (or, desire) of the woman shall come to him whensoever he would enjoy her" this rubric follows a text 1 in which the deceased is made to pray for power of generation similar to that possessed by the god beba, and for the will and opportunity of overcoming women, and it was to be written on a bandlet which was to be attached to the right arm. moreover, the soul which had knowledge of certain sections of the work would "live among the living ones" and would "see osiris every day" and would have "air in his nostrils, and death would never draw nigh unto him" 2 the illustrations which accompany the texts on the coffins from al-barsha make it evident that under the xith dynasty the egyptian theologian had not only divided the under-world in his mind into sections, wit

is the beatified dead ate bread-cakes made from one wonderful kind of grain, and drank beer made from another kind, and enjoyed conjugal intercourse, and the company of their relations and friends; all their material comforts were supplied by the use of words of power &c, by which they even obtained entrance into that kingdom. entrance to the boat of millions of years was likewise obtained by the knowledge of magical words and formulae, and of the secret names of the great gods, but the food on which lived the beatified souls who succeeded in securing a place in the boat consisted of the emanations of the god ra, or, according to the priests of amen, amen-ra. in other words, the beatified souls in the boat became beings formed of the light of ra, on which they subsisted. the belief p. 21 t

HEKAS

via their modification in accordance with the diversity of context, and which are the very letters and numbers which constitute the witches' alphabet and thus the grammar of the arte entire. in the various recensions offered to us as accounts of traditional craft practices there is often great emphasis placed upon the antiquity of the spell/rite/technique, etc. but little reference to the actual knowledge encoded in the practice. it is the preservation of the forms irrespective of their function which seems to be foremost in the presentation of material as being old and genuine craft. this is of value from a historical and an antiquarian point of view, but to an initiate of the sabbatic tradition, it is a perspective misaligned to it's nature, and this is perhaps why, in discussions of th

s continually evolving; nothing is lost when we slough off the outgrown skins of the past and move on. the intrinsic nature and functions of the tradition cannot be lost because they are transmitted from initiate to initiate entire whenever the passing-on of power occurs. it is in the ritual act of transmission that the current is passed on in the circle; when this transmission occurs, all of the knowledge of the whole tradition, from the first-born to the last-dead of witchblood, is passed on and it is the task of the receiving initiate to re-member the body of the tradition in and for themselves according to the context of their place in this world. there is a distinct emphasis here on the necessity of the individual recension of the mysteries; this on the surface level creates the scope

work. the distinctions made above regarding form and function are sometimes difficult to detect since many of the structures and techniques used by craft are consistent and have almost always been used, but it is in their manner of application that one with discernment may note that these self-same forms, although having in themselves certain intrinsic values, are being used irrespectively of the knowledge which they encode and thus are being dealt with on levels other than those operated upon by the evolving consciousness of the aspiring adept. this however does not mean that these practices don't work, merely that their function is minimised by the context. i am stating matters in this way solely in order to make practitioners conscious of their own approaches, but also with the hope tha

ion which is not confined by a sense of 'folk' origination. despite this being a slight digression i can state that in former days part of my own lineage came from buckinghamshire and the few people who met together were more often than not simple womenfolk who set great store in the basics of circle-craft and wort-cunning, but nonetheless the current transmitted from these folk origins retains a knowledge which will adapt itself to accurate expression whatever the context. it would thus be somewhat unfair of me to insist that the practices of these womenfolk should be repeated today merely because of some artificial sense of nobility placed in their humble state; it is worthy nonetheless to remember them with honour and to preserve certain important customs and oral teaching. i could also

istory of our techniques and seek to discover whom it was that introduced any one of the plethora of technicalities of spell-craft, or we might seek out the history of the names which we use to call our requisites of arte. these histories are re-membered in the very current itself, as each initiate of the tradition adds and refines to what has gone before and then, in their own turn, passes their knowledge on- the current is imbued with their spirit and these live on in the passing-on of the power- the mighty dead now live within out own flesh. from an etymological perspective we may trace back certain key words in craft terminology and by deduction and interference attempt to form ideas regarding the origin of practices and the evolution of symbols. this will only reach back into the time

HELENA BLAVATSKY NIGHTMARE TALES

igure inthis true story are still living, it is but decent that i should withhold their names, and give only initials. the old serbian lady seldom left her house, going but to see the princess occasionally. crouched on a pile ofpillows and carpeting, clad in the picturesque national dress, she looked like the cumaean sibyl in her days ofcalm repose. strange stories were whispered about her occult knowledge, and thrilling accounts circulatedsometimes among the guests assembled round the fireside of the modest inn. our fat landlord's maiden aunt'scousin had been troubled for some time past by a wandering vampire, and had been bled nearly to death bythe nocturnal visitor, and while the efforts and exorcisms of the parish pope had been of no avail, the victimwas luckily delivered by gospoja p

t yourself, m. de lassa" he lookedtowards her absently for an instant, then replied "i? oh, no! that is merely a reminiscence, madame "doyou know who did compose it, m. de lassa" enquired a virtuoso present "i believe it was originally writtenby ptolemy auletes, the father of cleopatra" said m. de lassa, in his indifferent musing way "but not in itspresent form. it has been twice re-written to my knowledge; still, the air is substantially the same "fromwhom did you get it, m. de lassa, if i may ask" persisted the gentleman "certainly, certainly! the last timei heard it played was by sebastian bach; but that was palestrina's- the present- version. i think i preferthat of guido of arezzo- it is ruder, but has more force. i got the air from guido himself "you- from- guido" cried the astonishe

of his twenty-one volumes on brahmanical india of this matter, and for once he is right* the particle a in the sanskrit word shews this clearly. placed before a substantive thisparticle always means the negation or the opposite of the meaning of the expression thatfollows. thus sura (god) written a -sura, becomes non-god, or the devil, vidya isknowledge, and a-vidya, ignorance or the opposite of knowledge, etc, etc. we will speak of it another time. meanwhile here is the legend of the blue lotuscentury after century has passed away since ambarisha, king of ayodhya, reigned in the city founded by theholy manu, vaivasvata, the offspring of the sun. the king was a suryavansi (a descendant of the solarrace, and he avowed himself a most faithful servant of the god, varuna, the greatest and mos

wn partner, the shrewdest of all the business men i had come across in theeast- mentioning these followers of lao-tze with downcast eyes, reverentially folded hands, andaffirmations of their possessing "great" and "wonderful" gifts, was more than i was prepared to patientlytolerate in those days. and who were they, after all, these great magicians with their ridiculous pretensions tosuper-mundane knowledge; these "holy beggars" who, as i then thought, purposely dwell in the recesses ofunfrequented mountains and an unapproachable craggy steeps, so as the better to afford no chance to curiousintruders of finding them out and watching them in their own dens? simply, impudent fortune-tellers,japanese gypsies who sell charms and talismans, and no better. in answer to those who sought to assure

them elsewhere, and thus have saved them from theirfate. no one knew that the children had a well-to-do relative. they were left paupers and had to be dealtwith as such. they were comparatively strangers in nuremberg, and under the unfortunate circumstances you nightmare talesviii- a tale of woe46 could have hardly expected anything else. i can only express my sincere sorrow" it was this terrible knowledge that i might, at any rate, have saved my young niece from her unmerited fate,but that through my neglect i had not done so, that was killing me. had i but followed the friendly advice ofthe bonze, tamoora, and telegraphed to the authorities some weeks previous to my return much might havebeen avoided. it was all this, coupled with the fact that i could no longer doubt clairvoyance andcla

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ostnatal consciousness 145 what is really meant by annihilation 150 definite words for definite things 158 on the nature of our thinking principle 165 the mystery of the ego 165 the complex nature of manas 170 the doctrine is taught in st. john's gospel 172 on the mysteries of reincarnation 183 periodical rebirths 183 what is karma? 186 who are those who know? 199 the difference between faith and knowledge, or blind and reasoned faith 201 has god the right to forgive? 205 what is practical theosophy? 209 duty 209 the relations of the t.s. to political reforms 213 on self-sacrifice 217 on charity 222 page 3 the key to theosophy- hp blavatsky.txt theosophy for the masses 224 how members can help the society 227 what a theosophist ought not to do 228 on the misconceptions about the t.s. 237 t

gal status of the theosophical society 347 note by the editor: the page numbers refer to the book edition and have no meaning in this file. despite careful checking for typos there may still be a few left. theosophy and the theosophical society the meaning of the name q. theosophy and its doctrines are often referred to as a newfangled religion. is it a religion? a. it is not. theosophy is divine knowledge or science. q. what is the real meaning of the term? a "divine wisdom (theosophia) or wisdom of the gods, as (theogonia, genealogy of the gods. the word 'theos' means a god in greek, one of the divine beings, certainly not "god" in the sense attached in our day to the term. therefore, it is not "wisdom of god" as translated by some, but divine wisdom such as that possessed by the gods. t

stem, is generally attributed to the third century, yet, if diogenes la rtius is to be credited, its origin is much earlier, as he attributed the system to an egyptian priest, pot-amun, who lived in the early days of the ptolemaic dynasty. the same author tells us that the name is coptic, and signifies one consecrated to amun, the god of wisdom. theosophy is the equivalent of brahma-vidya, divine knowledge. q. what was the object of this system? a. first of all to inculcate certain great moral truths upon its disciples, and all those who were "lovers of the truth" hence the motto adopted by the theosophical society "there is no religion higher than truth" eclectic theosophy was divided under three heads: 1. belief in one absolute, incomprehensible and supreme deity, or infinite essence, wh

have all left voluminous records of the philaletheian system-so far, at all events, as their public profession of faith was known, for the school was divided into exoteric and esoteric teachings. q. how have the latter tenets reached our day, since you hold that what is properly called the wisdom-religion was esoteric? a. the wisdom-religion was ever one, and being the last word of possible human knowledge, was, therefore, carefully preserved. it preceded by long ages the alexandrian theosophists, reached the modern, and will survive every other religion and philosophy. q. where and by whom was it so preserved? a. among initiates of every country; among profound seekers after truth-their disciples; and in those parts of the world where such topics have always been most valued and pursued:

eleusinia, in greece. from the hierophants of samothrace, egypt, and the initiated brahmins of the india of old, down to the later hebrew rabbis, all preserved, for fear of profanation, their real bona fide beliefs secret. the jewish rabbis called their secular religious series the merkabah (the exterior body "the vehicle" or, the covering which contains the hidden soul-i.e, their highest secret knowledge. not one of the ancient nations ever imparted through its priests its real philosophical secrets to the masses, but allotted to the latter only the husks. northern buddhism has its "greater" and its "lesser" vehicle, known as the mahayana, the esoteric, and the hinayana, the exoteric, schools. nor can you blame them for such secrecy; for surely you would not think of feeding your flock o

HEPTAMERON

ges, to give victories in war, to re-edifie, and teach experiments and all decayed sciences, and to change bodies mixt of elements conditionally out of one into another; to give infirmities or health; to raise the poor, and cast down the high ones; to binde or lose spirits; to open locks or bolts: such-kinde of spirits have the operation of others, but not in their perfect power, but in virtue or knowledge. the what manner they appear, it is before spoken. heptameron 15 considerations of thursday. the angel of thursday, his sigil, planet, the signe of the planet, and the name of the sixth heaven. the angels of thursday. sachiel. castiel. asasiel. the angels of the air governing thursday. suth, rex. ministers. maguth, gutrix. the winde which the said angels of the air are under. the south-w

HINE PHIL ASPECTS OF EVOCATION

.forgotten ones, with only the thinnest of cords with which to map the maze. why risk insanity in such a way? this is the inner journey, the whale.s belly, the feast of the ravening ones. why go alone, without the security of tried and tested banishings and sigils? well i don.t trust those old books, those mad monks with their necronomicons, dead names and blasphemous sigils. what price forbidden knowledge? about 4.50 in paperback actually. ridiculous! so i set forth to compile a .living. grimoire. a product of the technocratic aeon, i use its debris to mould my dreams .the howling- the hiss, roar and static screams of radios tuned to dead channels. to the work then. some loose structure being required (or so i thought, i devised a hierarchy based on the work of psychologist abraham maslow

e hiss, roar and static screams of radios tuned to dead channels. to the work then. some loose structure being required (or so i thought, i devised a hierarchy based on the work of psychologist abraham maslow- ranging from .survival demons. such as hunger or thirst, working up towards .ego. demons- the need for self-respect or a particular self-image, and more abstract conceptions: the hunger for knowledge or wisdom. the deeper the level of the hierarchy, the more primal the desires and urges. the techniques: flooding and vomiting (eating and excreting- to flood awareness with specific images, to bring forth (evoke) the demon, giving it form .flesh. and eventually a name or a 9 sigil. the scrambled personality tapes were to act as auditory sigils- storms of emotion whipped up by intensive

of .need. influence behaviour and motivation. his hierarchy of human needs is a pyramid of desires, ranging from biological survival needs (food, shelter, etc) to more complex needs: biological hunger, thirst, warmth safety i.e. freedom from fear affiliative to be given consideration esteem status, praise, belonging cognitive intellectual stimulation aesthetic culture, art self-actualization self-knowledge according to maslow, the needs at one level must be at least partially fulfilled before those on the next level become important- so aesthetic needs are not usually high on the list when one is starving. one can become .possessed. by one.s survival demons, and consequentially able to perform actions one would otherwise not consider. air crash survivors resorting to cannibalism is an extr

eal of biographical information concerning carsons, and after thorough research, alan richardson states that carsons did not exist! rather, it seems, he was actually, in terms of the above model, a construct; a personality generated out of dion fortune.s experimental magic and experiences, and hence an interface for accessing information. if you imagine the sum total of your personal memories and knowledge as a sphere in space- the unknown- then to extend your sphere of information it is as though a window must be created, through which the unknown, or raw data, can be translated into information that is meaningful in terms of perceptual limitations. inner-plane entities are how we tend to conceptualise these windows into chaos. they appear as independent entities so that we can make sense

und a sacred site. it said that it had come to give me .power. with which i could do something, but was reticent about the exact nature of this. when i asked what it would if i rejected this, it said that it would .return, screaming, to the hills. when i asked it to identify itself, it gave the name of .azathoth- which could well have sprung from the mind of my friend, though he had no particular knowledge of the cthulhu mythos entities. at the time, i found it difficult to credit that such a powerful entity would be hanging politely about in the stairwell, waiting to be noticed. being unable to obtain a direct answer to my questioning, i told it to go forth, which it apparently did. i later had to perform an intensive banishing ritual upon my friend, who was suffering from symptoms such a

HINE P OVEN READY CHAOS

n with which to legitimise their enterprise 6 phil hine into something self-important and pompous. abstract spiritual spaces have been created in the midst of which tower the babellike lego constructions of inner planes, spiritual hierarchies and occult truths which forget that the world around us is magical. the mysterious has been misplaced. we search through dead languages and tombs for secret knowledge, ignoring the mystery of life that is all around us. so for the moment, forget what you ve read about spiritual enlightenment, becoming a 99th level magus and impressing your friends with high-falutin gobbledygook. magick is surprisingly simple. what can it offer? 1.a means to disentangle yourself from the attitudes and restrictions you were brought up with and which define the limits of

ects much of modern western culture, with its emphasis on a multiplicity of ever-changing styles, of diffuse fragments blending in with each other, without a discernable thread to bind them together. but it is down to each of us to find our individual sense of connectiveness. to throw up a semblance of order from what austin osman spare called, the chaos of the normal. the term gnosis also means, knowledge of the heart- that which can only come from personal insight and experience, and very often, is difficult to communicate to another, other than in an oblique form. chaos magic is merely an all-embracing approach to gnosis, which encourages each individual to become responsible for their own development- what you do, and how you interpret it in the light of your own experience. i m occass

mething. 50 phil hine fracture lines if will stops and cries why, invoking because, then will stops& does nought. liber al,ii,30. i lay possessed by a demon. obsession. twisted by talons; self-love& hatred knotting my guts. howling frustration into the night, the broken dream heaped around my bed. later. a shaft of light burns through the brooding darkness; my cloak of night, my self-sewn shroud. knowledge. insight. wild laughter. a strange way into gnosis. a self-wounding, stretching back into my personal time. i crawl into my centre, my circle, and with my pen etch a triangle. and force the monster into it, and unloosen the skeins of form; moments of weakness, wanting and waiting, desire ignited by imagination. manufacturing my own junk, my own addiction. if this is wading through qlipot

wn the forgotten ones, with only the thinnest of cords with which to map the maze. why risk insanity in such a way? this is the inner journey, the whale s belly, the feast of the ravening ones. why go alone, without the security of tried and tested rituals and banishings? well i don t trust those old books, those mad monks with their necronomicons and blasphemous sigils. what price this forbidden knowledge? about 4.50 in paperback actually. ridiculous! so i set forth to compile a living grimoire. a product of the technocratic aeon, i use its debris to mould my dreams. the howling- the hiss, roar, and static screams of radios tuned to dead channels. 57 oven-ready chaos to the work then; some loose structure being required (or so i thought, i devised a hierarchy based on the work of psycholo

reams. the howling- the hiss, roar, and static screams of radios tuned to dead channels. 57 oven-ready chaos to the work then; some loose structure being required (or so i thought, i devised a hierarchy based on the work of psychologist abraham maslow, that ranged from survival demons- hunger, thirst etc, ego demons- self-esteem, selfimage etc, and more abstract conceptions such as the hunger for knowledge or wisdom. the deeper the level of hierarchy, the more primal the desires. the techniques: flooding and vomiting (eating and excreting- to flood awareness with specific images, to bring forth (evoke) the demon, giving it form, flesh, and eventually a name or a sigil. the scrambled personality tapes were to act as auditory sigils- storms of emotions whipped up by intensive remembering (re

HOMSI

presented in one specific download section, i did not need to verify these. one of the four original compilers did make available to me his set of 5=6 materials, and i was able to verify these against the 5=6 curriculum herein presented. therefore, i may reasonably infer that these materials faithfully represent the homsi/hogdi materials. the overwhelming bulk of the materials, i.e, initiations, knowledge lectures, golden dawn papers and rituals circulated among members of specific grades, flying rolls, diagrams such as the garden of eden before and after the fall, and other similar documents, consist of materials prepared by s.l.m. macgregor mathers, w. wynn westcott, florence farr and other members of the original hermetic order of the golden dawn founded by mssrs. westcott, woodman, an

/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 than practicus. nevertheless, the initiations in these materials were copied directly from the regardie anthology, references to the "stella matutina" and existing errors inclusive. as to this version of the materials themselves, they were, to the best of my knowledge, compiled primarily between 1992 and 1994 by john brawl, sonya nieman zink, zack ramsey and robert a. zink. the materials in my possession printed prior some point in 1998, indicate that they were copyrighted to homsi, an unincorporated california association. my understanding is that no formal copyright was ever filed by the homsi itself. subsequent to some point in 1998, mr. zink- afte

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

ied on i january 1909 (aet. 92. with a very few exceptions ayton's surviving letters (about 10 thealchemist of the golden dawn i said 'yes, i once made the elixir of life. a french alchemist said it had the right smell and the right colour (the alchemist may have been eliphas levi, who visited england in the 'sixties, and would have said anything. ayton's letters indicate that he had a formidable knowledge of alchemical and occult literature, which he could read in the original latin texts, also that he experimented with alchemical procedures. they appear, too, to reflect a feeling of guilt that a beneficed clergyman of the church of england should engage himself in such unconventional pursuits: he was afraid, as yeats mentioned, that his bishop would discover what was going on in his cell

but declined, the city editorship of vanity fair and was a regular correspondent to lucifer' gardner's masonic career was brief. he was initiated in montefiore lodge no. 1017 (whose membership was almost entirely jewish) in october 1886 (aet. 29) but resigned in june 1889, three months after he began to correspond with ayton. it is possible that freemasonry did not satisfy his desire for further knowledge of 'the hidden mysteries of nature and science- the phrase is masonic- and supposed that alchemy and theosophy ala blavatsky would provide a better guide to the territory that interested him. in 19 2 he claimed to possess a library of over 10,000 books on alchemy and occultism, including 'a fine set of the works of thomas taylor, the platonist. he found his way to the g.d. in 1894 but re

r of the atlantis bookshop, then in bury street close to the british museum. i used to visit it occasionally before the war, not to see houghton but, rather, a german refugee bookseller whom houghton allowed to occupy a corner of the ramshackle premises and who, much to houghton's irritation, regularly sold me books that had no connection with occultism. at that time my lack of interest in arcane knowledge was total; indeed, it still is except in relation to the history of ideas or, if one likes, the study of 'intellectual underworlds' or sub-cultures. my preoccupation with the latter began in 1960 when i commenced the research for urania's children: the strange world of theastrologers; which was eventually published in 1967. in the course of investigating the extraordinary expansion of in

s' please let us know. e are quite used to ,fnends of the carnivorous order, and provide for them accordmgly. we shall very likely have one of these friend staying wi h us at that time. it makes no difference to us either way, if we know before-hand. i am myself strictly vegetarian. many thanks for your kind information about the split [i.e, between h.p.b. and mabel collins. that is the only real knowledge we have had. the letters in religio- phil. i have seen' and, from them, m.e (le, mabel collins] most assuredly convicts herself, and in a very palpable way. we were very anxious to hear more. mrs ayton joins me in kind regards to mrs gardner and yourself. we are 3 miles from banbury we shall be very glad to see you on friday next the 2 i st inst. will you kindly excuse me coming to meet

elfliable in any way. i quite agree with you that h.p.b. is a most disinterested person, self-sacrificing &c &c, but she never pretended to be business-like and great errors have been committed and i fear there will be more. i would myself give all the personal help i could, but i would not run any risk by making myself responsible for anything. i have no doubts about!'1ah tmas, and h r w?nderful knowledge, but the business part is 9uite another thmg. i do advise you to be very careful. we are quite ready to help to the best of our ability, but we do not incur any responsibility. occultism is not a paying concern and never will be. hainau' is a jewish rabbi and hard up, and he has asked me to subscribe for his work. we took 3 copies, and as we thought yo would appreciate it more than anyon

HP LOVECRAFT A DARK LORE

wood i. the horror in clay the most merciful thing in the world, i think, is the inability of the human mind to correlate all its contents. we live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. the sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality, and of our frightful position therein, that we shall either go mad from the revelation or flee from the light into the peace and safety of a new dark age. theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents. they have hinted at strange survivals in terms which would

ther of separated things- in this case an old newspaper item and the notes of a dead professor. i hope that no one else will accomplish this piecing out; certainly, if i live, i shall never knowingly supply a link in so hideous a chain. i think that the professor, too intented to keep silent regarding the part he knew, and that he would have destroyed his notes had not sudden death seized him. my knowledge of the thing began in the winter of 1926-27 with the death of my great-uncle, george gammell angell, professor emeritus of semitic languages in brown university, providence, rhode island. professor angell was widely known as an authority on ancient inscriptions, and had frequently been resorted to by the heads of prominent museums; so that his passing at the age of ninety-two may be reca

erely "queer" never mingling much with his kind, he had dropped gradually from social visibility, and was now known only to a small group of esthetes from other towns. even the providence art club, anxious to preserve its conservatism, had found him quite hopeless. on the ocassion of the visit, ran the professor's manuscript, the sculptor abruptly asked for the benefit of his host's archeological knowledge in identifying the hieroglyphics of the bas-relief. he spoke in a dreamy, stilted manner which suggested pose and alienated sympathy; and my uncle showed some sharpness in replying, for the conspicuous freshness of the tablet implied kinship with anything but archeology. young wilcox's rejoinder, which impressed my uncle enough to make him recall and record it verbatim, was of a fantasti

and imposture. legrasse for some time lent the image to professor webb, but at the latter's death it was returned to him and remains in his possession, where i viewed it not long ago. it is truly a terrible thing, and unmistakably akin to the dream-sculpture of young wilcox. that my uncle was excited by the tale of the sculptor i did not wonder, for what thoughts must arise upon hearing, after a knowledge of what legrasse had learned of the cult, of a sensitive young man who had dreamed not only the figure and exact hieroglyphics of the swamp-found image and the greenland devil tablet, but had come in his dreams upon at least three of the precise words of the formula uttered alike by esquimaux diabolists and mongrel louisianans. professor angell's instant start on an investigation of the

chen evokes in prose, and clark ashton smith makes visible in verse and in painting. dark, frail, and somewhat unkempt in aspect, he turned languidly at my knock and asked me my business without rising. then i told him who i was, he displayed some interest; for my uncle had excited his curiosity in probing his strange dreams, yet had never explained the reason for the study. i did not enlarge his knowledge in this regard, but sought with some subtlety to draw him out. in a short time i became convinced ofhis absolute sincerity, for he spoke of the dreams in a manner none could mistake. they and their subconscious residuum had influenced his art profoundly, and he shewed me a morbid statue whose contours almost made me shake with the potency of its black suggestion. he could not recall havi

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

geological significance, we expected to unearth a quite unprecedented amount of material-especially in the pre-cambrian strata of which so narrow a range of antarctic specimens had previously been secured. we wished also to obtain as great as possible a variety of the upper fossiliferous rocks, since the primal life history of this bleak realm of ice and death is of the highest importance to our knowledge of the earth s past. that the antarctic continent was once temperate and even tropical, with a teeming vegetable and animal life of which the lichens, marine fauna, arachnida, and penguins of the northern edge are the only survivals, is a matter of common information; and we hoped to expand that information in variety, accuracy, and detail. when a simple boring revealed fossiliferous sig

obscure atmospheric influences unfavorable to change, and calculated to retard the usual climatic processes of rock disintegration. but it was the mountainside tangle of regular cubes, ramparts, and cave mouths which fascinated and disturbed us most. i studied them with a field glass and took aerial photographs while danforth drove; and at times i relieved him at the controls- though my aviation knowledge was purely an amateur s- in order to let him use the binoculars. we could easily see that much of the material of the things was a lightish archaean quartzite, unlike any formation visible over broad areas of the general surface; and that their regularity was extreme and uncanny to an extent which poor lake had scarcely hinted. as he had said, their edges were crumbled and rounded from u

ed that many buildings in the city proper were less ice-choked, and that we might perhaps find wholly clear interiors leading down to the true ground level if we entered those structures still roofed at the top. before we left the rampart we photographed it carefully, and studied its mortar-less cyclopean masonry with complete bewilderment. we wished that pabodie were present, for his engineering knowledge might have helped us guess how such titanic blocks could have been handled in that unbelievably remote age when the city and its outskirts were built up. the half-mile walk downhill to the actual city, with the upper wind shrieking vainly and savagely through the skyward peaks in the background, was something of which the smallest details will always remain engraved on my mind. only in f

e to traverse the interstellar ether on their vast membranous wings- thus oddly confirming some curious hill folklore long ago told me by an antiquarian colleague. they had lived under the sea a good deal, building fantastic cities and fighting terrific battles with nameless adversaries by means of intricate devices employing unknown principles of energy. evidently their scientific and mechanical knowledge far surpassed man s today, though they made use of its more widespread and elaborate forms only when obliged to. some of the sculptures suggested that they had passed through a stage of mechanized life on other planets, but had receded upon finding its effects emotionally unsatisfying. their preternatural toughness of organization and simplicity of natural wants made them peculiarly able

in the carboniferous map the whole globe-ocean floor and rifted land mass alike- bore symbols of the old ones vast stone cities, but in the later charts the gradual recession toward the antarctic became very plain. the final pliocene specimen showed no land cities except on the antarctic continent and the tip of south america, nor any ocean cities north of the fiftieth parallel of south latitude. knowledge and interest in the northern world, save for a study of coast lines probably made during long exploration flights on those fanlike membranous wings, had evidently declined to zero among the old ones. destruction of cities through the upthrust of mountains, the centrifugal rending of continents, the seismic convulsions of land or sea bottom, and other natural causes, was a matter of commo

HP LOVECRAFT BEYOND THE WALL OF SLEEP

ous, expanding eyes whose blue seemed subtly to have deepened. neither mania nor degeneracy was `visible in that gaze, and i felt beyond a doubt that i was viewing a face behind which lay an active mind of high order. at this juncture my brain became aware of a steady external influence operating upon it. i closed my eyes to concentrate my thoughts more profoundly and was rewarded by the positive knowledge that my long-sought mental message had come at last. each transmitted idea formed rapidly in my mind, and though no actual language was employed, my habitual association of conception and expression was so great that i seemed to be receiving the message in ordinary english "joe slater is dead" came the soul-petrifying voice of an agency from beyond the wall of sleep. my opened eyes sough

HP LOVECRAFT HYPNOS

on with anything of the world as living men conceive it. they were of that vaster and more appalling universe of dim entity and consciousness which lies deeper than matter, time, and space, and whose existence we suspect only in certain forms of sleep- those rare dreams beyond dreams which come never to common men, and but once or twice in the lifetime of imaginative men. the cosmos of our waking knowledge, born from such an universe as a bubble is born from the pipe of a jester, touches it only as such a bubble may touch its sardonic source when sucked back by the jester's whim. men of learning suspect it little and ignore it mostly. wise men have interpreted dreams, and the gods have laughed. one man with oriental eyes has said that all time and space are relative, and men have laughed

nging ears in that fit of shrieking epilepsy which brought the lodgers and the police. never could i tell, try as i might, what it actually was that i saw; nor could the still face tell, for although it must have seen more than i did, it will never speak again. but always i shall guard against the mocking and insatiate hypnos, lord of sleep, against the night sky, and against the mad ambitions of knowledge and philosophy. just what happened is unknown, for not only was my own mind unseated by the strange and hideous thing, but others were tainted with a forgetfulness which can mean nothing if not madness. they have said, i know not for what reason, that i never had a friend; but that art, philosophy, and insanity had filled all my tragic life. the lodgers and police on that night soothed m

HP LOVECRAFT THE ALCHEMIST

ithout aim or purpose through the perpetual dust of the spectral wood that clothes the side of the hill near its foot. it was perhaps an effect of such surroundings that my mind early acquired a shade of melancholy. those studies and pursuits which partake of the dark and occult in nature most strongly claimed my attention. of my own race i was permitted to learn singularly little, yet what small knowledge of it i was able to gain seemed to depress me much. perhaps it was at first only the manifest reluctance of my old preceptor to discuss with me my paternal ancestry that gave rise to the terror which i ever felt at the mention of my great house, yet as i grew out of childhood, i was able. to piece together disconnected fragments of discourse, let slip from the unwilling tongue which had

HP LOVECRAFT THE BEAST IN THE CAVE

me out in this limestone labyrinth? whilst these joyful queries arose in my brain, i was on the point of renewing my cries, in order that my discovery might come the sooner, when in an instant my delight was turned to horror as i listened; for my ever acute ear, now sharpened in even greater degree by the complete silence of the cave, bore to my benumbed understanding the unexpected and dreadful knowledge that these footfalls were not like those of any mortal man. in the unearthly stillness of this subterranean region, the tread of the booted guide would have sounded like a series of sharp and incisive blows. these impacts were soft, and stealthy, as of the paws of some feline. besides, when i listened carefully, i seemed to trace the falls of four instead of two feet. i was now convinced

HP LOVECRAFT THE CALL OF CTHULHU

wood i. the horror in clay the most merciful thing in the world, i think, is the inability of the human mind to correlate all its contents. we live on a placid island of ignorance in the midst of black seas of infinity, and it was not meant that we should voyage far. the sciences, each straining in its own direction, have hitherto harmed us little; but some day the piecing together of dissociated knowledge will open up such terrifying vistas of reality and of our frightful position therein, that we shall either go mad from the revelation or flee from the deadly light into the peace and safety of a new dark age. theosophists have guessed at the awesome grandeur of the cosmic cycle wherein our world and human race form transient incidents. they have hinted at strange survival in terms which

her of separated things- in this case an old newspaper item and the notes of a dead professor. i hope that no one else will accomplish this piecing out; certainly, if i live, i shall never knowingly supply a link in so hideous a chain. i think that the professor, too, intended to keep silent regarding the part he knew, and that he would have destroyed his notes had not sudden death seized him. my knowledge of the thing began in the winter of 1926-7 with the death of my great-uncle, george gammell angell, professor emeritus of semitic languages in brown university providence, rhode island. professor angell was widely known as an authority on ancient inscriptions, and had frequently been resorted to by the heads of prominent museums so that his passing at the age of ninety-two may be recalle

ely 'queer. never mingling much with his kind, he had dropped gradually from social visibility, and was now known only to a small group of aesthetes from other towns. even the providence art club, anxious to preserve its conservatism, had found him quite hopeless. on the occasion of the visit, ran the professor's manuscript, the sculptor abruptly asked for the benefit of his host's archaeological knowledge in identifying the hieroglyphics on the bas-relief. he spoke in a dreamy, stilted manner which suggested pose and alienated sympathy; and my uncle showed some sharpness in replying, for the conspicuous freshness of the tablet implied kinship with anything but archaeology. young wilcox's rejoinder, which impressed my uncle enough to make him recall and record it verbatim, was of a fantast

y and imposture. legrasse for some time lent the image to professor webb, but at the latter's death it was returned to him and remains in his possession, where i viewed it not long ago. it is truly a terrible thing, and unmistakably akin to the dream-sculpture of young wilcox. that my uncle was excited by the tale of the sculptor i did not wonder, for what thoughts must arise upon hearing after a knowledge of what legrasse had learned of the cult, of a sensitive young man, who had dreamed not only the figure and exact hieroglyphics of the swampfound image and the greenland devil tablet, but had come in his dreams upon at least three of the precise words of the formula uttered alike by eskimo diabolists and mongrel louisianans? professor angell's instant start on an investigation of the utm

chen evokes in prose, and clark ashton smith makes visible in verse and in painting. dark, frail, and somewhat unkempt in aspect, he turned languidly at my knock and asked me my business without rising. when i told him who i was, he displayed some interest; for my uncle had excited his curiosity in probing his strange dreams, yet had never explained the reason for the study. i did not enlarge his knowledge in this regard, but sought with some subtlety to draw him out. in a short time i became convinced of his absolute sincerity for he spoke of the dreams in a manner none could mistake. they and their subconscious residuum had influenced his art profoundly, and he showed me a morbid statue whose contours almost made me shake with the potency of its black suggestion. he could not recall havi

HP LOVECRAFT THE LURKING FEAR

mid as they were, a few of the younger men were sufficiently inspired by our protective leadership to promise such help. we had hardly more than turned, however, when there descended such a blinding sheet of torrential rain that shelter became imperative. the extreme, almost nocturnal darkness of the sky caused us to stumble badly, but guided by the frequent flashes of lightning and by our minute knowledge of the hamlet we soon reached the least porous cabin of the lot; an heterogeneous combination of logs and boards whose still existing door and single tiny window both faced maple hill. barring the door after us against the fury of the wind and rain, we put in place the crude window shutter which our frequent searches had taught us where to find. it was dismal sitting there on rickety box

n, the hypocritical plain, the festering mountain, and those sinister mounds. everything seemed to me tainted with a loathsome contagion, and inspired by a noxious alliance with distorted hidden powers. presently, as i gazed abstractedly at the moonlit panorama, my eye became attracted by something singular in the nature and arrangement of a certain topographical element. without having any exact knowledge of geology, i had from the first been interested in the odd mounds and hummocks of the region. i had noticed that they were pretty widely distributed around tempest mountain, though less numerous on the plain than near the hilltop itself, where prehistoric glaciation had doubtless found feebler opposition to its striking and fantastic caprices. now, in the light of that low moon which ca

mound-burrows, and destroy certain over-nourished trees whose very existence seemed an insult to sanity. i could sleep a little after they had done this, but true rest will never come as long as i remember that nameless secret of the lurking fear. the thing will haunt me, for who can say the extermination is complete, and that analogous phenomena do not exist all over the world? who can, with my knowledge, think of the earth's unknown caverns without a nightmare dread of future possibilities? i cannot see a well or a subway entrance without shuddering. why cannot the doctors give me something to make me sleep, or truly calm my brain when it thunders? what i saw in the glow of flashlight after i shot the unspeakable straggling object was so simple that almost a minute elapsed before i unde

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

enly thought of. but the worst shock came when my uncle shewed me the orne jewellery in a downtown safe deposit vault. some of the items were delicate and inspiring enough, but there was one box of strange old pieces descended from my mysterious great-grandmother which my uncle was almost reluctant to produce. they were, he said, of very grotesque and almost repulsive design, and had never to his knowledge been publicly worn; though my grandmother used to enjoy looking at them. vague legends of bad luck clustered around them, and my greatgrandmother's french governess had said they ought not to be worn in new england, though it would be quite safe to wear them in europe. as my uncle began slowly and grudgingly to unwrap the things he urged me not to be shocked by the strangeness and freque

HP LOVECRAFT THE TOMB

ss. all day i had been wandering through the mystic groves of the hollow; thinking thoughts i need not discuss, and conversing with things i need not name. in years a child of ten, i had seen and heard many wonders unknown to the throng; and was oddly aged in certain respects. when, upon forcing my way between two savage clumps of briars, i suddenly encountered the entrance of the vault, i had no knowledge of what i had discovered. the dark blocks of granite, the door so curiously ajar, and the funeral carvings above the arch, aroused in me no associations of mournful or terrible character. of graves and tombs i knew and imagined much, but had on account of my peculiar temperament been kept from all personal contact with churchyards and cemeteries. the strange stone house on the woodland s

was spent in other though equally strange pursuits. i would sometimes rise very quietly in the night, stealing out to walk in those church-yards and places of burial from which i had been kept by my parents. what i did there i may not say, for i am not now sure of the reality of certain things; but i know that on the day after such a nocturnal ramble i would often astonish those about me with my knowledge of topics almost forgotten for many generations. it was after a night like this that i shocked the community with a queer conceit about the burial of the rich and celebrated squire brewster, a maker of local history who was interred in 1711, and whose slate headstone, bearing a graven skull and crossbones, was slowly crumbling to powder. in a moment of childish imagination i vowed not on

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

lsewhere, in a chaos of scenes whose infinite multiplicity and monstrous diversity brought him close to the brink of madness, were a limitless confusion of beings which he knew were as much himself as the local manifestation now beyond the ultimate gate. there were carters in settings belonging to every known and suspected age of earth's history, and to remoter ages of earthly entity transcending knowledge, suspicion, and credibility; carters of forms both human and non-human, vertebrate and invertebrate, conscious and mindless, animal and vegetable. and more, there were carters having nothing in common with earthly life, but moving outrageously amidst backgrounds of other planets and systems and galaxies and cosmic con-tinua; spores of eternal life drifting from world to world, universe t

ome silence full of the spirit of desolation. on every hand pressed the illimitable vastness of the void; yet the seeker knew that the being was still there. after a moment he thought of words whose mental substance he flung into the abyss "i accept. i will not retreat" the waves surged forth again, and carter knew that the being had heard. and now there poured from that limitless mind a flood of knowledge and explanation which opened new vistas to the seeker, and prepared him for such a grasp of the cosmos as he had never hoped to possess. he was told how childish and limited is the notion of a tri-dimensional world, and what an infinity of directions there are besides the known direc-tions of up-down, forward-backward, right-left. he was shown the smallness and tinsel emptiness of the li

of revelation, and brought him closer and closer to a grasp of the secret. he understood that much of the frightful revelation would have come upon him- splitting up his ego amongst myriads of earthly counterparts inside the first gate, had not the magic of 'umr at-tawil kept it from him in order that he might use the silver key with precision for the ultimate gate's opening. anxious for clearer knowledge, he sent out waves of thought, asking more of the exact relationship between his various facets- the fragment now beyond the ultimate gate, the fragment still on the quasi-hexagonal pedestal beyond the first gate, the boy of 1883, the man of 1928, the various ancestral beings who had formed his heritage and the bulwark of his ego, arid the nameless denizens of the other eons and other wo

hment in the hideously craven box with the silver key, and carter bitterly lamented that he had left it behind. the now inaccessible being of the abyss had warned him to be sure of his symbols, and had doubtless thought he lacked nothing. as time wore on he strove harder and harder to utilize the monstrous lore of yaddith in finding a way back to the abyss arid die omnipotent entity. with his new knowledge be could have done much toward reading the cryptic parchment; but that power, under present conditions, was merely ironic. there were times, however, when the zkauba-facet was uppermost and when he strove to erase the conflicting carter-memories which troubled him. thus long spaces of time wore on- ages longer than the brain of man could grasp, since the beings of yaddith die only after

p such things. he cultivated the power of dreaming himself momentarily earthward, and learned many things about our planet that he had never known before. but he could not dream the needed formula on the missing parchment. then at last he conceived a wild plan of escape from yaddith- which began when be found a drug that would keep his zkrauba-facet always dormant, yet with out dissolution of the knowledge and memories of zkauba. he thought that his calculations would let him perform a voyage with a light-wave envelope such as no being of yaddidi had ever performed- a bodily voyage through nameless eons and across incredible galactic teaches to the solar system and the earth itself. once on earth, though in the body of a clawed, snouted thing, he might be able somehow to find and finish de

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

ted his new and very much younger love with a gown of magical cloth that burned as fire. however little there may be to bind these women in a community of interests, it is not too difficult to categorize them by virtue of the "esprit de corps" that motivates any enchantress: those who wish to alter circumstances must be intense, emotional, self-motivated and capable of obsession. although popular knowledge of witches comes mostly from fairy tales and legends, not to mention superstition, let us set one thing straight: witches are human, very human, and sometimes a little superhuman. they are physical animals who may have a special mental quirk; supernormal, perhaps, but not supernatural. as to the belief that witches live many lives, it is doubtful. i am a witch and the only life other tha

t that love is an unseen force does not make it any less real; a psychic involvement has occurred. the same sort of psychic exchange happens when i cast a horoscope. during the time i work on an individual chart, i feel drawn to the subject, almost as though i were in love with him. i know it isn't love, but simply a concentration of psychic energy at work. but the force feels the same. with this knowledge, it seems strange to me that people can accept the energy force of love, yet refuse to acknowledge that other forms of psychic exchange can take place, such as mental telepathy. almost everyone has, at one time or another, experienced forms of psychic energy. we all know the common occurrence of suddenly thinking of someone we haven't seen in a long time, only to receive a phone call fro

s who may no longer need props but are able to project a thought strongly enough without candles and incense and bells ringing- although of course they still can be utilized. 10. candle magic it is well-known that certain coloured candles stand for certain things. the colours mean something to most people who deal with this type of thing. white candles are always used for inspiration, increase in knowledge or an inner solution for a particular problem. if you want inspiration to hit, light a white candle. blue candles are protection against evil, and they will put a magnetic field around you if you light one. many who set out on a trip take a blue candle along and light it every night to keep themselves safe during their journey. a yellow candle represents spiritual love. the kind of love

s of looking into the future. the games came later, evolving from fortunetelling. with the witchcraft system, you can not only look into the future, but change the parts of it you don't like. fate is your slave. this is a very secret method of casting spells by cards. it has been handed down from one witch to another for many generations- six in my family- but usually a witch would only give this knowledge to a member of her own bloodline and would not turn it over even to a witch from another family tie. its exclusiveness should be respected, and it should be used with caution. as cards were originally used only for magical purposes, there developed, way back in antiquity, a method of casting spells by setting a certain card in a particular position in a special circle pattern. each card

for tremendous emotional strength in whatever activity is involved. if you put it in your seventh circle, it's pretty lucky because that indicates that your marriage partner will be the potent and magnificent type. king of clubs. the kings are the older men, while jacks represent the younger men in your life. money and emotion are interwoven in any situation involving the king of clubs. strength, knowledge and experience also are represented, so if you put it in the fifth circle, you want an experienced, older lover. if it's in the tenth, your boss is very well-known in the community; if it's in the first, then you yourself, even if a woman, would have capabilities comparable to an experienced male. you have to be very creative in your interpretation of this card. the kings, queens, and ja

INFERNAL SABBAT LIVE

governmental glory of the leaders who preached this religion. beliefs contrary to the bigotry and tyrannical attitudes of the church and its sterile followers were not accepted. the black mass was created as a means of liberation and rebellion through the reversed rites of blasphemy of orthodox thought. in the invocation of satan, this archetype of selfliberation was means of release, of seeking knowledge and freedom within the self to have the choice of free thought, action and deed. this is why the serpent is considered an aspect of satan or lilith, the serpent is long viewed as a symbol of wisdom and fertility. the christian satan was taken from the early mythological folklore of islam, from which satan s (meaning to oppose or the adversary) name was azazel. in the koran and accepted t

INFERNAL UNION

hing 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 ashamdon, and is the solar aspect of ahriman it seems, whose other name is ashmedai. he is the male serpent who possessed adam in the garden of eden in order to copulate with eve. in the christian apoca

tan is so intimately involved in nature, that the manifestation of his creative will, his essence, is that of both creation 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

above references to 3 her. she was in this aspect in the tale of the egyptian sekmet, the blood-drinking goddess of the south (and may be related to seker in this aspect. lilith is the female serpent who latched onto eves brain centre in her union with samael who possessed adam. their union produced the first born (or in some mythologies, the dark twin) male, cain who through adversity was taught knowledge and wisdom by his true spiritual parents who he came into communion with. he became the eternal father of and the first in the circle of witchblood. throughout history he has guided those who truly seek the flame of luciferian becoming. because he is the perfect union of both the sun and moon, he is therefore baphomet. it is the sexual-magickal union of demonic opposites that is ritually

before, samael is the deep desire related to our true will. i suddenly realized my deep sexual desire and how the incubus relates to this. also in relation to accepted cultural norms of sexuality and the incubus in relation to the law. i suddenly realized there is far more to my life. i realized the obvious connection to lilith with whom i still hold a deep attraction in every way. with this new knowledge i perceived life from a different viewpoint, with more energy and intimate interest in all of life. i felt younger again with a different sense of self and balance. as to the sinister nature of samael, i must say i had a quite unsettling thought cross my mind for a moment, i believe brought about by a new realization of my place of being on the edge of accepted standards, more antinomian

INITIATION INTO HERMETICS

ted. numerous sects and religions do not understand the expression of magic otherwise than black art, witchcraft or conspiracy with evil powers. it is therefore not astonishing that many people are frightened by a certain horror, whenever the word magic is pronounced. jugglers, conjurers, and charlatans have discredited this term and, considering this circumstance, there is no surprise that magic knowledge has always been looked upon with a slight disregard. even in the remotest times the magus has been regarded as one of the highest adepts and it might be of interest to learn that, as a matter of fact, the word magic is derived from this word. the so called sorcerers are by no means initiates but only imitators o the mysteries, who counting partly on the ignorance and partly on the credul

rom this word. the so called sorcerers are by no means initiates but only imitators o the mysteries, who counting partly on the ignorance and partly on the credulity of the individuality or a whole nation in order to reach their selfish aims by, lies and fraud. the true magician will always despise such practices. in reality, magic is a sacred science, it is, in the very true sense the sum of all knowledge because it teaches how to know and utilize the sovereign rules. there is no difference between magic and mystic or any other conception of the name. wherever authentic initiation is at stake, one has to proceed on the same basis, according to the same rules, irrespective of the name given by this or that creed. considering the universal polarity rules of good and evil, active and passive

ately to emphasize some important sentences and to spare the reader any going back to a particular page. there have been many complaints of people interested in the occult sciences that they had never got any chance at all to be initiated by a personal master or leader (guru. therefore only people endowed with exceptional faculties, a poor preferred minority seemed to be able to gain this sublime knowledge. thus a great many of serious seekers of the truth had to go through piles of books just to catch one pearl of it now and again. the one, however, who is earnestly interested in his progress and does not pursue this sacred wisdom from sheer curiosity or else is yearning to satisfy his own lust, will find the right leader to initiate him in this book. no incarnate adept, however high his

sm, consequently the big and the small world have been achieved by the effect of the elements. for this reason, right from the beginning of the initiation, i shall attend to these powers and underline their deep and manifold significance in particular. in the occult literature very little has been said about the powers of the elements up to now so that i made it my business to treat this field of knowledge still unknown and to lift the veil covering these rules. it is absolutely not very easy to enlighten the uninitiated so that they are not only fully informed about the existence and the activity of the elements, but will be able to work with these powers in the future practically. the whole universe is similar to a clockwork with all its wheels in mesh and interdependent from each other

th tem by turns and in detail in the following chapters, which will not only unveil the theoretical part of it, but point directly to the practical use, because it is here that the greatest arcanum is to be found. in the oldest book of wisdom, the tarot, something has already been written about this great mystery of the elements. the first card of this work represents the magician pointing to the knowledge and mastery of the elements. on this first card the symbols are: the sword as the fiery element, the rod as the element of the air, the goblet as that of the water and the coins as the element of the earth. this proves without any doubt that already in the mysteries of yore, the magician was destined for the first tarot card, mastery of the elements having been chosen as the first act of

INTERVIEW WITH ANDREW CHUMBLEY

to give two successive understandings. firstly, i would propose the following definition: magick is the transmutability of the quintessence of all nature. this is to say that magick is the all-potential power of change characterising the rootnature of all that has existence. secondly, i would suggest a distinction between magick as power and sorcery as the means of manipulating that power through knowledge: sorcery is the knowledge of the universal points of transmutation. its art is to cultivate the ability to manipulate these foci of power in accordance with will, desire and belief. in practical terms, i consider sorcery to be the knowledge of the fundamental principles or sacred letters which govern the control, manipulation and application of magical force. these principles are the sor

cal force. these principles are the sorcerer s alphabet. when focused via ritual, they determine the very arena of one s unique self-existence. the principles of the magical quintessence are used to coordinate force and form, to inform strategies of sorcerous behaviour and to empower expressions of creative aesthesis. ritual, the magical art par excellence, reveals new understandings of sorcerous knowledge and by the path that connects moment to moment realisation to realisation- it brings consciousness into gnosis. magick in this sense leads to the direct realisation of truth, the mystical apotheosis of the arte magical. yet in the most pragmatic sense, magick is the power to bless, curse, attract, repel, call, banish, heal, hurt, bind or liberate. i consider that the sabbatic craft unite

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

cultus has operated as a pharos for the curren, that is, a beacon or point of orientation for several manifestations of traditional craft. diverse streams of traditional observance, which otherwise may have passed into spirit, have met, communicated and cross- fertilised, simply because the cultus has been visible in exoteric terms, whilst at the same time being recognisable in terms of esoteric knowledge. magically composed works can convey many texts at once; a singular word can open many unseen paths. when eye meets eye in knowing it does not matter if a mask is worn. personally i consider the merit of our outer actions lies in the consolidation of the tradition and the respectful communion between kindred souls of the arte magical. indeed, it is important for one to recognise that mag

? ac: every word, deed and thought can empower, magnetise, and establish points of receptivity for a magical dream, likewise any of these means can do the opposite- fixating perception in a manner that is not receptive that seals the soul in the body instead of enabling it to go forth at will. explanations of dreaming practices when given in a ritual context serve their own purpose they reify the knowledge of the dream and empower the dreams of knowledge. dreaming, like possession, trance and mediumism of various kinds, establishes direct communication with spirits and gods, and thus provides the vital means for the constant informing of one s magical work. the sabbatic craft employs the arcana of dream as a vehicle for the reification of spirit-knowledge: the materialisation of the spirit

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

ogy for such a synthesis. with the best scholarly sources i could find, i began a study of the god set-typhon, one of the most frequently appearing figures in the magical papyri of thebes and whose name is found in curse tablets around the mediterranean. set-typhon drew my attention for several reasons. the egyptian god set, who represented a fierce separateness- an individual drive for power and knowledge, was largely a suppressed "forbidden" deity of the egyptians. he had been a patron of the pharaohs of the xix and xxth dynasties. i was curious why this god had (then as now) a remanifestation, and why he was coupled with a greek monster. why did literate, well-educated men of late antiquity came to this particular synthesis? it seemed at best unlikely. as i began to answer these questio

y external sources for economic reasons. we love to cry, laugh, or be scared at movies for which we will pay good money. learning not to cry, laugh, or be scared at any media presentation is a beginning. the lhp initiate has to overcome those phobias (e.g, fear of flying, fear of dogs, fear of flying dogs) that hinder him of her. she or he learns to invoke certain emotional states by careful self knowledge and control of symbol systems. the average human being follows his or her emotions, for the lhp initiate, emotions follow him or her. the forces that oppose the will are those habits of blind obedience to external symbols and signals. the lhp initiate begins his or her quest not only by rejecting sentimental attachments to cultural norms, which most non-thinking people call "good" but by

ss rather then be bossed (in fact everyone is on the lhp for two weeks when they are 17) the emotional states here are anger and greed and jealousy. this dark side of human nature is where the good will come from, the shadow is the initiator, but as self power is gained, so comes the capacity for a non-sentimental love of others. the lhp initiate, recognizing as viruses personal strength and self knowledge, does what he or she can to help others create the states. if this emotion is not carefully watched, it can devolve into a dangerous sentimentality that causes us to make things too easy on those who come after us, but if it is carefully refined in the light of one's own past experiences, it can become an igniting force- a spark that awakens the gifted but sleeping members of mankind. if

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

h. 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, 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

INVOCATION OF THE ADVERSARY

witchcraft current the sorcerer becomes as set him/herself, thus in the circle the first of witchblood unto the path. upon the hour of nooninvocation of the djinn of fire ya! zat-i-shaitan! o ring of flame, scorching sun of the sun s height scorpion soul, who arises as the sun at noon sekak sekak, iasokilam i speak now unto the sun, from the fires of growth and illumination that in your pride and knowledge of self may i become as i summon your essence in this noontide hour, to the scorpion flame al-saiphaz, al-ruzam, at the point of the crossroads, when the sun is high i do speak thy words of power zazas, zazas, nasatanada zazas zrozo zoas nanomiala hekau zrazza sabai infernum i shall transcend and ascend above all things, myself may only strengthen in this light in this hour i illuminate

IRISH WITCHCRAFT AND DEMONOLOGY

t make its appearance in ireland, and what was its progress therein? it seems probable that this belief, together with certain aspects of fairy lore hitherto unknown to the irish, and ideas relative to milk and butter magic, may in the main be counted as results of the anglo-norman invasion, though it is possible that an earlier instalment of these came in with the scandinavians. with our present knowledge we cannot trace its active existence in ireland further back than the kyteler case of 1324; and this, though it was almost p. 13 certainly the first occasion on which the evil made itself apparent to the general public, yet seems to have been only the culmination of events that had been quietly and unobtrusively happening for some little time previously. the language used by the parliame

had he not been warned by a maid- servant of what was happening, in consequence of which be had forcibly possessed himself of his wife's keys, and had opened some chests in which be found a sackful of horrible and detestable things which he transmitted to the bishop by the hands of two priests. 7. the said dame had a certain demon, an incubus, named son of art, or robin son of art, who had carnal knowledge of her, and from whom she admitted that she had received all her wealth. this incubus made its appearance under various forms, sometimes as a cat, or as a hairy black dog, or in the likeness of a negro( thiops, accompanied by two others who were larger and taller than he, and of whom one carried an iron rod. according to another source the sacrifice to the evil spirit is said to have con

to appear as if they had goats' horns, she also confessed that at the suggestion of dame alice she had frequently consulted demons and received responses from them, and that she had acted as a "medium (mediatrix) between her and the said robert. she declared that although she herself was mistress of the black art, yet she was as nothing in comparison with the dame from whom she had learnt all her knowledge, and that there was no one in the world more skilful than she. she also stated that william outlawe deserved death as much as she, for he was privy to their sorceries, and for a year and p. 39 a day had worn the devil's girdle 1 round his body. when rifling dame alice's house there was found "a wafer of sacramental bread, having the devil's name stamped thereon instead of jesus christ, a

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 having done homage and offered sacrifice to demons, thought otherwise of p

matter in this volume, informs us in his memorialls that in the first half of the seventeenth century there was to be found in ireland a celebrated doctor of divinity, in holy orders of the episcopal church, who possessed extreme adroitness in raising the devil-a process that some would have us believe to be commonly practised in ireland at the present day by persons who have no pretensions to a knowledge of the black art! mr. law also gives the modus operandi at full length. a p. 81 servant-girl in the employment of major-general montgomerie at irvine in scotland was accused of having stolen some silver-work "the lass being innocent takes it ill, and tells them, if she should raise the devil she should know who took these things" thereupon, in order to summon that personage she went into

ISIS UNVEILED

ld's books discoverable online. it has survived long enough for the copyright to expire and the book to enter the public domain. a public domain book is one that was never subject to copyright or whose legal copyright term has expired. whether a book is in the public domain may vary country to country. public domain books are our gateways to the past, representing a wealth of history, culture and knowledge that's often difficult to discover. marks, notations and other maiginalia present in the original volume will appear in this file- a reminder of this book's long journey from the publisher to a library and finally to you. usage guidelines google is proud to partner with libraries to digitize public domain materials and make them widely accessible. public domain books belong to the public

f their opinions. digitizecoy google isis unveiled part two religion b 70a wai think that he doeth god when ofqkoaed to rerealcd doctrine" otetnmincdl cotmeil if 1870 "giadc the chuich! who* i> it" i kmf btnry vi, i. i in the united states of america sixty thousand (60.428) men are paid salaries to teach the science of god and his relations to his creatures. these men oontract to impart to us the knowledge which treats of the existence, character, and attributes of our creator; his laws and government; the doctrines we are to believe and the duties we are to practise. five thousand (5141) of them' with the prospect of 1273 theological students to help them in time, teach this science according to a formula prescribed by the bishop of rome, to five million people. fifty-five thousand (55,28

ore this is also a revelation "the spirit of god himself" teaching such charitable doctrines. we have also read with great advantage the topographical descrip- tions of hell arfd purgatory in the celebrated treatise of that name by a jesuit, the cardinal bellannine. a critic found that the aifthor, who gives the description from a dwine vision with which he was favored "appears to possess all the knowledge of a land-measurer about the secret tracts and formidable divisions of the bottomless pit" justin martyr having actually committed to paper the heretical thought that after all socrates might not be altogether fixed in hell" his benedictine editor criticises this too-benevolent father very severely. whoever doubts the christian charity of the church of rome in this direction is invited t

rt. roger bacon was a monk, and thomas aquinas one of the most learned pupils of albertus. trithemius, abbot of the spanheim benedictines, was the teacher, friend, and confidant of cor- nelius agrippa; and while the confederations of the theosophists vren scattered broadcast about germany, where th^ first originated, assist- ing one another, and strug^ing for years for the acquirement of esoteric knowledge, any person who knew how to become the favored pupil of certain monks, might very soon be proficient in all the important branches of occult learning. this is all in history and cannot be easily denied. magic, in all its aspects, was widely and nearly openly practised by the clergy till the reformation. and even he who was once called the 'father of the reformation' the famous john reucb

^t of his consecration may overtake him; for the gospels being opened on the altar according to ciutom, the first words were; and tiu young man, uaring ati linen doth, fied from them tiaked* why then roast the lay magicians and consulters of books, and canchiize the ecclesiastics? simply because the medieval as well as the modem phenomena' manifested through laymen, whether produced throu^ occult knowledge or happening independently, upset the daims of both the catholic and protestant churches to divine miracles. in the face of reito^ted and unimpeacliable evidence it became impossible for the former to miuntain successfully the assertion that seemingly miraculous manifestations by the 'good angels' and god's direct inter- vention could be produced exclusively by her chosen ministers and h

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

d to be described here, geomancy, is favoured above all others because it is basically so simple to operate. one can use it quickly to obtain a simple 'yes' or 'no' answer. with sufficient practice, enough skill can be developed to provide considerable amplification of the first straight answer. the more practical acquaintance one has with other divinatory systems, and the more one can bring that knowledge and experience to bear upon the geomantic reading, the more the primary simple reading can be extended. what is perhaps more 8 a practical guide to geomantic divination important than most is an elementary knowledge of the basic principles of astrology. one does not need a profound working knowledge of astrology. but if there is some familiarity with the basic meanings of the planets, si

JASMUHEEN THE FOOD OF GODS

ready to eat enlightenment like others consume their daily food, for they are driven by a hunger that is harder to explain. hunger expresses itself in so many ways depending on its depth and the desires that drive it. whatever the problem in life, scratch the surface of the issue, and you will find that someone is hungry for something. hunger for power sees the conquest of others while hunger for knowledge sees our growth. hunger for wealth sees the exploitation of others, while hunger for altruism sees wealth s redistribution. hunger for communication sees our union with others, while hunger for true food sees us often in lack. hunger for wisdom sees us reach deep within ourselves as life then tests us to apply it. hunger for truth leads us to discover that the holy grail is within contai

ng the true food of the gods. identifying our hungers: basically our hungers can be grouped into four categories: physical hunger; emotional hunger; mental hunger and spiritual hunger. and then we have our community and global hungers as well. the fact is that unless all these hungers are satisfied we will always feel restless as each human being has been encoded on a cellular level with both the knowledge and the tools to satisfy all hungers. in other words we come equipped and are self sustaining. releasing this knowledge and these skills happens via our life s journey and via specific actions and desires. divine nutrition: the madonna frequency& the food of gods with jasmuheen 13 physical hunger is an obvious one and it presents itself as a feeling of emptiness in our stomach that remai

and sometimes something that seems new is often found to be ancient. this is the way with the path of divine nutrition and its gift of physical, emotional, mental and spiritual body nutrition. the say when new information comes first it is ridiculed, then opposed then finally accepted and so it has been with our journey to offer this way of being to the world yet we continue to do so, safe in the knowledge that what we share has the potential to bring humanity into a state of true freedom. freedom from the need to eat, to drink, to sleep, to age or be dis-eased or even die, is the second level of the divine nutrition program yet the full potential of the benefits of theta. delta field living is yet to be fully explored. i am sure there are a myriad of other gifts that will come to us, part

i used to say that if i had known what was destined for me in the field of the food of gods, first i would have become a doctor, and then i would have become a priest. both would have been so advantageous in dealing with our skeptical world, except that sometimes the naivety of pure faith is one of the requirements to access level 3 of the field of divine nutrition. perhaps too much intellectual knowledge may bind the door of our heart. it has always been demanded of the pioneers of our world that we have courage and trust and faith. for defying the odds, expanding boundaries and challenging the status quo while we maintain personal balance and integrity is an interesting task and one for either the brave hearted or just naive. when i first became public with my experiential research in t

when it is programmed with specific sounds and codes. this explains why step 8 in the luscious lifestyle program focuses on the importance of sacred sound, for sacred sounds have been utilized for thousands of millennia divine nutrition: the madonna frequency& the food of gods with jasmuheen 67 by the indigenous tribes and traditional religions since the world began. it has been done so in their knowledge of the power of sound in tuning the bio-system to the theta and delta fields, moving of course first from the beta through to the alpha. an amazing example of the power of sacred sound on our bio-system was when my husband and i were once in paris. we make a habit when we are on the road of meditating in churches and chapels, cathedrals or mosques or wherever we are drawn and i am usuall

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

on of both the philosopher and the theologian. the thinkers of the past days, after restlessly searching for a scientific system which should disclose to them the deepest depths of the divine nature, and approve to the understanding the real tie which binds all things together, found the craving of their mind satisfied by this theosophy. we say enough in reference to the august possessors of this knowledge when we remind the reader that among those who knew how to wield (and to adapt, the stupendous acquisition to which they were supposed to have at last penetrated, were raymond lully, the celebrated scholastic, metaphysician, and chemist (died 1315; john reuchlin, the renowned scholar and reviver of oriental literature in europe (born 1455, died 1522; john picus di mirandola, the famous p

the support generally of that which, by a wide term, is called the press in this country quietly decline reliance on modern science. they see that there are numerous shortcomings of teachers in medicine, which fails frequently, though always with its answer, in theology, which chooses rather that men should sleep, though not the right sleep, than consider waking nay, in all the branches of human knowledge; the fashion in regard to which is to disparage the ancient schools of thought by exposing what are called their errors by the light of modern assumed infallible discovery. it never once occurs to those t 2 the rosicrucians. eager, conceited, professors that they themselves may possibly have learned wrongly, that the old knowledge they decry is underrated because they do not understand i

r doctrines of the rosicrucians attracted a large amount of attention, and excited much keen controversy. sundry replied or apologies appeared on the part of the rosicrucians. among them was a most able work published in latin by dr. robert flood, at leyden, in 1616. it is a small, closely printed, very learned octavo, entitled, apologia compendiara fraternitatis de rosea cruce &c, and abounds in knowledge. it is an exceedingly rare work, but there is a copy in the british museum. all this long period was marked by considerable speculation regarding these rosicrucians. pope s rape of the lock is founded upon some of their fanciful cabalistic ideas. the spectator contains notices of the mystic society; and, to prove the public curiouity concerning the rosicrucians, and a strange incident, t

tion or name, the people chose to call rosicrucians, in general reference to his order; and from the circumstances of the lamp, and its sudden extinguishment by the figure that started up, it was supposed that some rosicrucian had determined to inform posterity that he had penetrated to the secret of the making of the ever-burning lamps of the ancients, though, at the moment that he displayed his knowledge, he took effectual means that no one should reap any advantage from it. the spectator, in no. 379, for thursday, may 16th, 1710, under the signature of x, which is understood to be that of budgell, has the following account of that which is chosen there to be designated rosicrucius s sepelchre: rosicrucius, say his disciples, made use of this method 10 the rosicrucians. to show the world

f the rosicrucians, that if such supposed power were in their hands, they would infallibly use it, and that quickly enough; for the acquisition of riches and power, say they, is the desire of all men. but this idea proceeds from an ignorance of the character and inclinations of real philosophers, and results from an inveterate prejudice relative to them. before we judge of these, let us acquire a knowledge of the natural inclinations of very deeply learned men. philosophers, when they have attained to much knowledge, which wearies them of merely mundane matters, hold that the ordering of men, the following of them about by subservient people, and the continual glitter about them of the fine things of this world, are, after all, but of mean and melancholy account, because life is so brief

JESSUP MK THE CASE FOR THE UFO

we have included the appendix at the same place, even though this represents a radical placement. 7 the writer is happy that this work is going to be printed. he believes it will represent a contribution to the literature of ufology, some minor monument to those strange and wonderful times that began with kenneth arnold in 1947. gray barker july, 1973 8 introduction notations that imply intimate knowledge of ufo's their means of motion, their origin, background, history, and habits of beings occupying ufo's provide an interesting subject for investigation. such notations were found in a copy of the paperback edition of m.k. jessup's "case for the ufo's. because of the importance which we attach to the possibility of discovering clues to the nature of gravity, no possible item, however dis

negative case unproven because there is an overwhelming mass of authentic evidence (b) which can be cited as (1) direct observation (2) indirect observation, and (3) supporting evidence or indication. there is one sphere of indirect evidence in the form of events of mysterious nature which have never been explained. these things would be easy to explain were we to admit the limitations of our own knowledge, and the possibility of "intelligence" elsewhere in the universe operating space ships- quite possibly more than one kind of "intelligence" and more than one kind of space ship. this world is full of unexplained oddities. the legends of atlantis and mu have been favorite targets of the scoffers "they" say there are no ghosts, no spirits, nothing falls from the sky but iron and stone mete

re. to the navy this whole thing was so impractical due to its morale blasting effects which were so much so that efficient operation of the ship was drastically hindered and then after this occurrence it was shown that even the mere operation of a ship could not be counted upon at all. in short, ignorance of this thing bred such terrors of it that, on the level of attempted operations, with what knowledge was then available it was deemed as impossible, impracticable and too horrible. i believe that had you then been working upon& with the team that was working upon this project with yourself knowing what you now know, that "the flames" would not have been so unexpected, or such a terrifying mystery. also, more than likely, i must say in all fairness, none of these other occurrences could

e it was deemed as impossible, impracticable and too horrible. i believe that had you then been working upon& with the team that was working upon this project with yourself knowing what you now know, that "the flames" would not have been so unexpected, or such a terrifying mystery. also, more than likely, i must say in all fairness, none of these other occurrences could have happened without some knowledge of their possibility of occurring. in fact, they may have been prevented by a far more cautious program and by a much more cautiously careful selection of personnel for ships officers& crew. such was not the case. the navy used whatever human material was at hand, without much, if any, thought as to character& personality of that material. if care, great care is taken in selection of shi

s? if it looks like a duck, waddles like a duck and quacks like a duck, swims and has webbed feet- then perhaps it is a duck! but a child, seeing his first platypus, will say "it looks like a duck with four feet and fur! but what is it? but what happens when a man sees something for the first time and asks "what is it" and there is no one who can supply the answer? fortunately, our experience and knowledge enable us to explain the seeming inconsistencies of this freak of nature. the controversy about the s0-called flying saucers began in just such a fashion with kenneth arnold-s startling announcement in 1947. a businessman of boise, idaho, mr. arnold was on his way from chehalis to yakima, washington. flying in his private plane, he was startled to see a bright flash on his wing. looking

K AMBER THE BASICS OF MAGICK

e of magick is to alter the self and the environment according to the will. most of the magick we see today comes to us from ancient egypt and chaldea. the chinese, hindus, and tibetans developed their own unique types of magick. western magick was locked up by the egyptian priests for thousands of years and then supressed by the rise of christianity. it was not until medieval europe that magical knowledge was rediscovered by the alchemists and cabalists. only during the past hundred years or so has western culture been open minded enough to permit widespread investigation of the subject. only since the start of the twentieth century has science shown much interest in it al all. parapsychology and psychic phenomena through parapsychology, we are at last beginning to gain insights into the

ation of the subject. only since the start of the twentieth century has science shown much interest in it al all. parapsychology and psychic phenomena through parapsychology, we are at last beginning to gain insights into the hidden nature of man. parapsychology is a branch of psychology which studies psychic phenomena. remarkable evidence has been gathered on numerous cases of psychic phenomena. knowledge gained from parapsychology studies can be applied, so far as it goes, to the much broader based, much more theoretical study and practice of magick. thus, the human mind and body appears to broadcast psychic energy or force, much like a radio station. kirlian photography and cloud chamber tests tend to support this theory. although the exact nature of this psychic force is subtle and unk

sess. some people are especially good at this. it is probably easier to heal someone else by occult means than yourself. in addition to healing in the presence of the person, there is 'absent healing' in which the healing the basics of magick get any book for free on: www.abika.com 28 occurs at a distance. note that there are some who maintain that influence on another person without his specific knowledge and permission (yes, even in healing and helping) is black magick (after all, everybody is living according to his own true will, so that healing or helping someone without permission is affecting his will. this means it is important to tell the person what you are planning to do and to ask his permission. the theory of psychic healing is that sickness is characterized (although not nece

2 hours. the longest dreams occur in the morning. everyone dreams. you are more likely to remember the details of your dream when you first wake up. by keeping a dream diary you will improve dream recall. have writing equipment or a tape recorder at your bedside for this purpose; also a light which isn't too bright. suggest to yourself several times before you go to sleep "i will awaken with the knowledge of a dream" then when you do awaken, move quietly (sometimes just turning over drives the idea away. remember first, then write the dream down, and then add as many details as possible. the next day check for objective facts and expand if you can (by remembering 'what happened before that. once you start remembering your dreams in this way, it will become easier to do so (if you are unsu

ncisco, ca. 94101-7303 when magic doesn't work by van ault 1 every magician has occasions in which the magic he is directing does not seem to work. the desired result, whether internal or external, does not come into manifestation. these occasions are opportunities for greater developement in the magical arts, and by working through the disappointment and discouragement, he can reach greater self-knowledge and technical expertise in the art. 2 i believe that magic always works. magic is a tool, a reality shaper. like any tool, however, its ability is limited to the operator's knowledge and skill. for an illustration, let's use the bow and arrow. your intention is the arrow and your magical technique for directing that intention is the bow. you use the bow/technique to poise, balance and gu

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

tion] in his introduction to stenring s book, a. e. waite diffuses stenring s claims somewhat: they [those who consider stenring s diagram] will come at least across many curious permutations and will be in agreement with myself that the elaborate diagram is of considerable interest, from whatever point of view it is approached, and however they may interpret mr stenring s statement that absolute knowledge of a single number is impossible for a human mind (p. 37, unless it has opened every gate of understanding, i.e, has acquired an encyclopedic knowledge of all sciences. waite s introduction to stenring is generally pretty good, though limited by his dependence on christian sources. he gives a fair account of sy: its background, editions, and content. 20073 8 stenring also includes the th

creation and jewish theologies of creation. the new translation is supplemented by lengthy explanations, complete with diagrams and tables. with its somewhat rosicrucian tone, reiss reinterpretation, has been written more for the thinker or seeker than for the academic. alas, his historical and conceptual summaries are often misleading and frustratingly lacking in nuance, e.g, his statement, the knowledge that we call kabbalah is based on the doctrine and teachings of isaac luria, who was born in jerusalem during the 16th century( ancient secrets, page 87; reiss does go on to mention the zohar and moses de leon. in an excerpt from an interview with the author of ancient secrets of creation: sepher yetzira, the book that started kabbalah, revealed* dr. reiss begins to understand why god ch

pythagoras found that the harmony of music lays in the ratio of the whole numbers less than four. among the ratios, 3/2 is the ratio of the perfect fifth, the most concordant sound in music. the third is the very strange statement of the jewish sages who said that the torah is written with black fire on white fire. this statement is interpreted to mean that the torah contains both open and secret knowledge. the actual scroll of the torah is written in straight lines of black ink letters separated by white spaces, the parchment, itself. the black letters are clearly visible, so the black is the open knowledge, while the while spaces show nothing and represent the hidden wisdom* on-line at http//www.fredreissbooks.com/wst_page3.html. 20073 17 part 2: studies on sefer yezirah franck, adolphe

w hyde park: university books, 1967; and secaucus: citadel press, 1979. in kabbalah: new perspectives (yale university press, 1988: p. 8, moshe idel notes the first major work devoted to a detailed description of mainly zoharic kabbalah and making use of historical, philological, comparative, and conceptual perspectives was adolphe franck s la kabbale franck s presentation contributed more to the knowledge of kabbalah in modern europe than did any other work prior to the studies of scholem. the publication data above indicate that franck s book has had a wide circulation, and one would rightly infer that it has had a great influence. chapters 2 and 4 in particular deal with sy. while its appearance preceded much scholarship and many discoveries, franck s kabbalah is still considered a wort

-4 (ph.d. dissertation, chicago: university of chicago, 2006. samuel ibn matut lived in guadalajara, spain, where, in 1370, he authored ma obeb natibot, a hebrew work incorporating a commentary on sefer yesira= the book of creation, in which he harmonizes graco-arabic philosophy with jewish mysticism, kabbalah. in his view, these two disciplines compliment (sic) each other both in man s quest for knowledge of the true nature of reality, as well as in man s resultant connection to divinity. from the abstract, page xii. volume two (part d) contains the annotated english translation of two recensions of the running commentary on sy. sendor, mark brian. the emergence of provencal kabbalah: rabbi isaac the blind s commentary on sefer yezirah (volumes i and ii (ph.d. thesis cambridge: harvard un

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

: spring 1987. goldberg, yechiel shalom. gthe foolishness of the wise and the wisdom of fools in spanish kabbalah: an inquiry into the taxonomy of the wise fool: in the journal for the study of sephardic and mizrahi jewry, volume 1, issue 2 (october- november 2007, edited by zion zohar, on-line at http//sephardic.fiu.edu/journal. scholem, gershom. gsod eetz ha-da eath h (the secret of the tree of knowledge) in on the mystical shape of the godhead (new york: schocken books, 1991. a passage attributed to r. ezra, on pp. 65-8. travis, yakov m. kabbalistic foundations of jewish practice: rabbi ezra of gerona- on the kabbalistic meaning of the mizvot, introduction/ annotated translation/ critical hebrew edition (ph.d. dissertation, waltham: brandeis university, 2002. r. ezra fs detailed kabbali

of the wise fool: in the journal for the study of sephardic and mizrahi jewry, volume 1, issue 2 (october- november 2007, edited by zion zohar, on-line at http//sephardic.fiu.edu/journal. halbertal, moshe. concealment and revelation: esotericism in jewish thought and its philosophical implications, translated by jackie feldman. princeton. oxford: princeton university press, 2007, chapter 10 gopen knowledge and closed knowledge: the kabbalists of gerona.rabbi azriel and rabbi ya fakov bar sheshet h. pachter, mordechai. gthe root of faith is the root of heresy, h part i of pachter fs roots of faith and devequt: studies in the history of kabbalistic ideas (los angeles: cherub press, 2004. safran, bezalel. grabbi azriel and nahmanides: two views of the fall of man, h in rabbi moses nahmanides

kenstein, amos. gnahmanides symbolical reading of history, h in studies in jewish mysticism, edited by j. dan and f. talmage (cambridge: association for jewish studies, 1982. halbertal, moshe. concealment and revelation: esotericism in jewish thought and its philosophical implications, translated by jackie feldman. princeton. oxford: princeton university press, 2007, chapter 11 gtradition, closed knowledge, and the esoteric: secrecy and hinting in nahmanides f kabbalah h. henoch, chayim j. ramban: philosopher and kabbalist. northvale. jerusalem: jason aronson inc, 1998. idel, moshe. gnahmanides: kabbalah, halakhah, and spiritual leadership, h in jewish mystical leaders and leadership in the thirteenth century, edited by m. idel and m. ostow (northvale/ jerusalem: jason aronson inc, 1998. k

ure, vol. iii (philadelphia: jewish publication society, 1973. 4. r. jacob ben sheshet. ek pp. 109-50. dauber, jonathan victor. standing on the heads of philosophers (noted above, page 2. halbertal, moshe. concealment and revelation: esotericism in jewish thought and its philosophical implications, translated by jackie feldman. princeton. oxford: princeton university press, 2007, chapter 10 gopen knowledge and closed 20081 8 knowledge: the kabbalists of gerona.rabbi azriel and rabbi ya fakov bar sheshet h. idel, moshe. gjewish kabbalah and platonism, h in neoplatonism and jewish thought [studies in platonism: ancient and modern #7, edited by lenn goodman (albany: state university of new york press, 1992. 5. sefer ha-temunah [sht] a treatise often cited by the gerona circle, sht expounds up

fferent tack, though holding onto the thread begun with the last two selections, is markus n.a. bockmuehl fs revelation and mystery in ancient judaism and pauline christianity [wissenschaftliche untersuchungen zum neuen testament. 2. reihe 36 (tuebingen: j.c.b. mohr [paul siebeck, 1990)14 assuming that the reader is reasonably familiar with the hebrew bible, the next step would be to acquire some knowledge of early rabbinic thought and method. the sages by e. e. urbach (see note 2) is an excellent start. three anthologies serve as introductions to their respective texts: 1. the classical midrash: tannaitic commentaries on the bible, translated and introduced with commentary by reuven hammer. mahwah: paulist press, 1995. 2. the mishnah: oral traditions of judaism, selected and translated by

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

but the history as we know it has different length and depth in every place. maybe the deepest layer of history lies in the land between tigris and eufrat. mesopotamia (greek ethe land between two rivers f. it is hard to grasp how much our current culture has inherited from the people of that land. be it either the wheel, the art of writing, or the units for measuring time and angles. science and knowledge of stars has always. though with varying success. been important in european culture. much from the babylonian beliefs about constellations and planets have reached our days. planets had an important place in babylonian astral religion, they were observed as much for calendrical as astrological purposes, and the qualities of the planetary gods were carried on to greek and rome. the follo

KETAB E SIYAH

e of the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, my god, my lord, my father, indeed i wish and pray most solemnly that i was in error and my brother innocent and not even yet does my alert and lucid mind believe that which i now report. my ears and eyes refute their own testimony and deny knowledge of the deeds and speech to which they are unerring witnesses. alas and woe that such is not so and that my once beloved brother, yet in his treason brother to me no more, is truly guilty of all that i disclosed. if you have any reason to doubt my word or if my judgement and understanding of my brothers speech and deed is not satisfying to your discernment then summon to yourself all your

tion and its traitorous conspiracy. thus were the majestic notes intoned by god's swift-flying heralds the dirge of heaven's great magnificence which they sought to laud with their melody and as the euphony about my towers rang i knew that the music would shake down all of heaven's spires to desolation, my ear, keener than any other ear formed, heard this in the herald-angels fanfare and, without knowledge of whence this grim news sprang, i mourned the fate of my beloved home-land, weeping for that which was most beloved to me, hearing in the heralds' music with an unconscious ear the doom of heaven and her angels, yet not knowing the architect of destruction. then, when i had shed my tears, i went upon wing, upon thermal, weighed low by a heart full of sorrow and a mind darkened by forebo

e of the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, my god, my lord, my father, indeed i wish and pray most solemnly that i was in error and my brother innocent and not even yet does my alert and lucid mind believe that which i now report. my ears and eyes refute their own testimony and deny knowledge of the deeds and speech to which they are unerring witnesses. alas and woe that such is not so and that my once beloved brother, yet in his treason brother to me no more, is truly guilty of all that i disclosed. if you have any reason to doubt my word or if my judgement and understanding of my brothers speech and deed is not satisfying to your discernment then summon to yourself all your

tion and its traitorous conspiracy. thus were the majestic notes intoned by god's swift-flying heralds the dirge of heaven's great magnificence which they sought to laud with their melody and as the euphony about my towers rang i knew that the music would shake down all of heaven's spires to desolation, my ear, keener than any other ear formed, heard this in the herald-angels fanfare and, without knowledge of whence this grim news sprang, i mourned the fate of my beloved home-land, weeping for that which was most beloved to me, hearing in the heralds' music with an unconscious ear the doom of heaven and her angels, yet not knowing the architect of destruction. 81 then, when i had shed my tears, i went upon wing, upon thermal, weighed low by a heart full of sorrow and a mind darkened by for

hin my mind, speaking with a gentle voice, at times, yet at others, agitated and impassioned, teaching her of the new path, telling to her the plan that would win for us that day we strived for, expending all and winning all, in battle against heaven. thus did i speak in a voice of power "aset, my dear one, most faithful, in darkness did you seek a leader. yet what to you is a leader lest he have knowledge of the necessary path. first embarking on the road i walk, setting forth from heaven's gates i knew little of what ways would bring us to that goal that consumes our thoughts with a flame more terrible with heat that any that before we knew. seeing only the beginning and the destination was i confounded by what road to walk and struggled, without knowledge, to find a way. this is that wh

KNOWLEDGE LECTURE FIVE

cause the infernal alphabet of doom is their key to power. 5.15. knowing the powers of the infernal realms and their rulers will give you the means to do what you want to do. 5.16. practice the infernal alphabet of doom and you will spell doom to all hypocrisy in the world. 5.17. combine the letters of the infernal alphabet of doom and yours are the most powerfull words of power there a ov- fifth knowledge lecture or azoth azoth is a word formed from the initial and final letters of the greek, latin and hebrew alphabets thus; a and z, alpha and tau, alpha andomega. it is used with various meanings by different writers, but generally signifies essence. it is commonly used amongst the writers on alchemy. the following names occur in qabalistic writings: ain nothing- not ain soph without end

KNOWLEDGE LECTURE FOUR

o realise his own place and relative importance in the universe, striving to stand outside himself and allowing only such claims as he would allow to another. let him carefully abstain from talking of himself, his feelings or experiences that he may gain continence of speech, and learn to control the wasteful activities of his mind. let him contemplate the sun as thinly veiled in cloun iv- fourth knowledge lecture below are the geomantic figures and their zodiacal attributions! p puer& o puella@ v amissio* rubeus# albus( u acquisitio$ m populus) x carcer$ n via_ z tristitia% s fortuna major+ y laetitia% t fortuna minor q caput draconis^ w conjunctio r cauda draconis lineal figures of the planets below are the numbers and lineal figures of the planets: saturn 3 triangle jupiter 4 square mar

ceus, it furthers represents water, fire and air, but in a different combination. the crescent refers to the waters above the firmament, the sphere to the firmament, and the basal triangle to the consuming fire, which is opposed to the fire symbolized by the upper part of the caduceus. the symbol of mercury on the tree of life it embraces all the sephiroth but kether. the horns spring from daath (knowledge) which is not, properly speaking, a sephirah, but rather a conjunction of chokmah and binah. meditation number four let the practicus meditate upon the symbols of the rhomboid and the vesica. let him seek out their meanings and correspondences. let him contemplate the symbol mercury and the number 8. let him now learn to control his emotions, on no account giving way to anger, hatred and

KNOWLEDGE LECTURE THREE

represented by their illustrations upon the pillars, represent the advance and purification of the soul and its union with osiris, the redeemer, in the golden dawn of the infinite light, in which the soul is transfigured, knows all, and can do all, for it is made one with the eternal god. khabs am pekht konx om pax light in extension! source: principally israel regardie, and "the equin: iii third knowledge lecture the soul is divided by the qabalists into three principal parts: neschamah- the highest part, answering to the three supernals, and to the higher aspirations of the soul. ruach- the middle part, answering to six sephiroth from chesed to yesod, inclusive. and to the mind and reasoning powers. nephesch- the lowest, answering to malkuth, and to the animal instincts. neschamah itself

KNOWLEDGE LECTURE TWO

upper part and wings touch chokmah and binah. the knob touches kether. these are the three supernals. the seven lower sephiroth are embraced by the twin serpents whose heads rest upon chesed and geburah the moon on the tree of life in the moon s increase the pillar of mercy is embraced. in its decrease the pillar of severity is embraced. at the full moon it reflects the sun of tiphare tii- second knowledge lecture (zelator) the names and alchemical symbols of the three principles of nature are: sulphur f mercury h salt g the metals attributed to the planets in alchemy are' lead! gold& tin$ copper or brass% iron# quicksilver (mercury" silver the following terms are used in books about alchemy. they have the meanings gievn below. sol philosophorum the pure living alchemical spirit of gold- t

LAITMAN M BASIC CONCEPTS IN KABBALAH

ons, skilled in the holy qabalah, a vegetarian, and a keen "reactionary" politician. let b be a bloodless and ascetic thinker, occupied with business and family cares, an eater of meat, and a keen progressive politician. let no thought proper to "a" arise when the ring is on the "b" finger, and vice ver oeven though this book may seem very basic, it is not intended to be a book that conveys basic knowledge of kabbalah. rather, it is a book to help readers cultivate an approach to the concepts of kabbalah, to spiritual objects, and to spiritual terms. by reading and re-reading in this book, one develops internal observations, senses, and approaches that did not previously exist within. these newly acquired observations are like sensors that feel the space around us that is hidden from our o

ces us under certain conditions upon which we must act. we do not choose where, when, with whom, and with what traits and inclinations we will be born. we do not choose whom to meet and in what environment to grow. these things determine all of our actions and reactions, as well as all of their consequences. so where is our freedom of will? according to kabbalah, there are four mandatory kinds of knowledge to attain: creation: the study of creation and the evolution of the worlds, namely: the way the creator created the worlds with the creatures that populate them through consecutive restrictions; the interaction laws between the spiritual and material worlds, and their consequences; b a s i c c o n c e p t s i n k a b b a l a h 16 the goal of man s creation is to form a system with an ill

i o n i n k a b b a l a h 19 system, which are the laws studied in kabbalah. when one ascends in these degrees, the second factor is born within. this is spirituality. the corporeal world is full of forces and phenomena that we do not feel directly, such as electricity and magnetism, but even small children are familiar with their names and the results of their actions. for example, although our knowledge of electricity is limited, we have learned to utilize this phenomenon for our purposes and define it as naturally as we give names to such things as bread and sugar. similarly, it is as if all names in kabbalah give us a real and objective idea about a spiritual object. on second thought, just as we have no idea about spiritual objects or even the creator himself, so are we equally ignor

f all names in kabbalah give us a real and objective idea about a spiritual object. on second thought, just as we have no idea about spiritual objects or even the creator himself, so are we equally ignorant of any objects, even those we can grip with our hands. this is because we perceive not the object itself, but our reaction to its impact on our senses. these reactions give us the semblance of knowledge, though the essence of the object itself remains totally concealed from us. moreover, we are utterly unable to understand even ourselves. all that we know about ourselves is limited to our actions and reactions. as an instrument of the world s research, science divides into two parts: the study of properties of matter and the study of its form. in other words, there is nothing in the uni

is created between the name taken from the corporeal world and its spiritual root, its source. therefore, only a kabbalist, who clearly knows the correspondence between spiritual forces and material objects, can assign names to spiritual objects. only one who has attained the spiritual level of an object can see the consequence of its influence in our world. kabbalists write books and pass their knowledge to others using the language of the branches. this language is exceptionally accurate because it is based on the connection between the spiritual root and the corporeal branch. it cannot be altered due to the invariable connection between an object and its spiritual root. at the same time, our earthly language is gradually losing its accuracy because it is connected only to the branch an

LAITMAN M FROM CHAOS TO HARMONY

horing the sulam (ladder) commentary on the book of zohar. for twelve years, rav laitman devotedly studied with the rabash, and absorbed from him the teachings of baal hasulam. baal hasulam is considered the successor of the holy ari, author of the tree of life. yehuda ashlag also paved the way for our generation to be admitted into kabbalah. thanks to his methodology, anyone can benefit from the knowledge within the (authentic sources of) kabbalah, the legacy of the ancient kabbalists. rav laitman follows in the footsteps of his mentor and continues to fulfill his life s mission: disseminating the wisdom of kabbalah to the world. after the rabash s demise in 1991, laitman established bnei baruch, a group of kabbalah students that studies, teaches, and implements the teachings of baal hasu

ding scientists in research concerning kabbalah and contemporary science. when asked how he fits both kabbalah and science into his life, he replied: when i finished high school, i looked for a profession that would allow me to research the meaning of life. i felt that studying nature through a scientific lens would help me find the answer. this is why i began to study bio-cybernetics, a field of knowledge that researches life s systems and the order that dictates their existence. i had hoped that by studying how we live, i would eventually find what we are living for. this is a question that finds its way into the heart of every young person, but dissipates in the rat race of day-by-day living. when i concluded my studies, i took a job at the institute of hematology research in leningrad

abbi baruch shalom halevi ashlag (the rabash. i spent the next twelve years alongside the rabash, from 1979 to 1991. to me he was the last of the mohicans, the last great kabbalist in the great dynasty of kabbalists that endured for many generations. i did not move from his side that whole time; i wrote my first three books in 1983 with his support, and when he passed away, i began to develop the knowledge i had received from him, and to publish it. i considered this work then, as i do now, a direct extension of rabash s way and the realization of his vision. 15 the structure of the book this book is based on essays and lectures given by rav michael laitman, phd, which were then edited by staff members of the ashlag research institute (ari. the first part, from chaos to harmony, focuses on

hat humanity is in a deep crisis. many of us already feel it. sensations of meaninglessness, frustration, and emptiness engulf our lives. family crises, a troubled educational system, drug abuse, personal insecurities, and fear of nuclear war and ecological threats, all cloud our happiness. it seems we have lost control of our lives and are unable to head off problems as they unfold. it is common knowledge that correctly diagnosing an illness is half its cure. hence, to resolve our problems, we first need to understand their causes. the safest place to start is by understanding human nature and the nature of the world. if we understand our own nature and the laws affecting us, we will know where we are erring and what we must do to end the predicament we re in. 18 from chaos to harmony whe

ure from being unique, apart from, and superior to others. thus, man s egoism breaches nature s balance. the desire to receive pleasure evolved in us over time, following the growth of human desires. its first manifestation was in simple desires, such as wanting to eat, to reproduce, and to experience family. the appearance of more advanced desires, such as craving wealth, honor, sovereignty, and knowledge, prompted the evolution of human society and its social structures: education, culture, science, and technology. humanity marched proudly forward, believing that progress and economic growth would satisfy us and make us happier. alas, today we are beginning to realize that this protracted evolution has reached a standstill. the reason for this is that our desire to receive pleasure canno

LAITMAN M KABBALAH REVEALED

of the system. it is high time we restore it. as i learned through my acquaintance with dr. laitman s writings, kabbalah in its authentic form not only promotes the concept of oneness and the integrity of humanity and the universe, it also offers practical measures to restore it when lost. it is my heartfelt recommendation to read carefully through this book, as it provides much more than general knowledge about an ancient wisdom. it also provides a key to ensure the well-being of humanity in these critical times, when we face the unprecedented challenge of choosing between the devolutionary path leading to worldwide breakdown, and the evolutionary path that can bring us to a world of peace, harmony, well-being, and sustainability. ervin laszlo 19 1 kabbalah: then and now t h e ma s t e r

o in our manmade world. and most important, the fear of nature, and at the same time, the closeness to it, urged many to search for and discover nature s plan for them, and coincidentally, for all of us. those pioneers in nature s research wanted to know if nature actually had a goal, and if so, what humanity s role might be in this master plan. those individuals who received the highest level of knowledge, that of the master plan, are known as kabbalists. a unique individual among those pioneers was abraham. when he discovered the master plan, he not only researched it in depth, but first and foremost taught it to others. he realized that the only guarantee against misery and fear was for people to fully understand nature s plan for them. and once he realized this, he spared no effort tea

ught it to others. he realized that the only guarantee against misery and fear was for people to fully understand nature s plan for them. and once he realized this, he spared no effort teaching whoever wished to learn. for this reason, abraham became the first kabbalist to start a dynasty of kabbalah teachers: the most worthy students became the next generation of teachers, who then passed on the knowledge to the next generation of students. kabbalists refer to the designer of the master plan as the creator, and to the plan itself as the thought of creation. in other words, and this is important, when kabbalah: then and now 21 kabbalists talk about nature or nature s laws, they are talking about the creator. and vise versa, when they are talking about the creator, they are talking about na

kabbalah: then and now 21 kabbalists talk about nature or nature s laws, they are talking about the creator. and vise versa, when they are talking about the creator, they are talking about nature or nature s laws. these terms are synonymous. to a kabbalist, the term, creator, does not signify a supernatural, distinct entity, but the next degree that a human being should reach when pursuing higher knowledge. the hebrew word for creator is boreh, and contains two words: bo (come) and re eh (see. thus, the word, creator, is a personal invitation to experience the spiritual world. t h e c r a d l e o f s c i e n c e the knowledge that the first kabbalists acquired did more than help them understand how things worked behind the scenes. with it, they were able to explain the natural phenomena we

e eh (see. thus, the word, creator, is a personal invitation to experience the spiritual world. t h e c r a d l e o f s c i e n c e the knowledge that the first kabbalists acquired did more than help them understand how things worked behind the scenes. with it, they were able to explain the natural phenomena we all encounter. it was only natural, therefore, that they became teachers, and that the knowledge they passed on to us became the basis for both ancient and modern sciences. the term, kabbalist, comes from the hebrew word, kabbalah( reception. the original language of kabbalah is hebrew, a language developed especially by and for kabbalists, to help them communicate with one another about spiritual matters. many kabbalah books have been written in other languages, too, but the basic

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

ubject we initially understand may appear unclear at a later date. depending on our mood and our spiritual state, the text can appear as either full of deep meaning, or entirely meaningless. do not despair if what was so clear yesterday becomes very confusing today. do not give up if the text appears to be vague, strange, or illogical. kabbalah is not studied for the sake of acquiring theoretical knowledge, but to help us see and perceive what is hidden from us. when, after we have contemplated and acquired spiritual strength, we begin to see and perceive, then our ability to attain the resulting spiritual lights and levels will bring us to true knowledge- 11- until we can comprehend the upper light and can perceive what it presents to us, we will not understand how the universe is built a

ecisely through this slow meaningful manner of reading that you can develop feelings, or "vessels (kelim. these are necessary for us to receive spiritual sensations. once the vessels are in place, the upper light will be able to enter them. prior to their formation, the light merely exists around you, surrounding your soul, although you cannot perceive it. this text is not written to enhance your knowledge. nor is it meant to be memorized. in fact, we must never test ourselves on the material. it is even better if we forget the contents altogether, so that the second reading will seem fresh and entirely unfamiliar. by forgetting the material, it implies that we have grasped the previous sensations and that they have now subsided, leaving a space to be filled by sensations we have yet to ex

nd arrogance that we are told to rid ourselves of, is infinitely more characteristic of the creator! after all, if the creator is merciful, especially to those who seek him, why don t we receive a response to our tears and appeals? if we can alter something in our lives, it means that he has given us the free will to do it. but for reasons we do not understand, he did not endow us with sufficient knowledge to avoid the suffering that accompanies our existence and our spiritual development. on the other hand, if there is no free will, then what can be more harsh than making us senselessly suffer for years in the cruel world that he created? certainly, such grievances are infinite in number. and if the creator is the cause of our condition, then we have much to criticize and blame him for, w

our own qualities can more closely describe the supernatural to us. such a person is known as a kabbalist a person of our world, created with the same qualities as each of us, but also endowed with other qualities from above that permit this person to describe to us what goes on in the other worlds. perceiving the creator- 23- this is why the creator has allowed certain kabbalists to reveal their knowledge to vast numbers of people in society, in order to help others communicate with him. in a language we can understand, kabbalists explain that the structure and function of reason in the spiritual, heavenly worlds are based on laws that are different from and opposite in nature to our own laws. faith above reason there is no boundary separating our world from the heavenly, spiritual world

the body. there is a condition of the soul called "shechina in the dust" when spiritually pure pleasures are considered to be superfluous and absurd. this state is also described as the "suffering of the shechina" all human suffering stems from the fact that we are compelled from above to completely reject all common sense and proceed blindly, placing faith above reason. yet, the more reason and knowledge we possess, and the stronger and more intelligent we become, the harder it is for us to follow the path of faith. consequently, as we attempt to reject our common sense, we increase our suffering. those of us who have chosen the path of spiritual development described above cannot agree with the creator. in our hearts, we condemn the need for such a way; thus, we have difficulty justifyi

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

tages. in the first stage, it manifests in the need for sustenance, such as food, reproduction, and family. in the second stage, the desire for wealth arises, and in the third, there is a craving for honor, power, and fame. development of these three stages had lead to major changes in human society it became a diversified, multiclass society. the fourth stage signifies our yearning for learning, knowledge and wisdom. this expresses itself in the development of science, educational systems, and culture. this stage has become associated with the renaissance and the scientific revolution, and is still predominant today. the desire for knowledge and erudition requires that we understand our surroundings. to understand the present state of humanity and its prospects, we must build a bridge con

s destined to give way to new conclusions and new experiments. these, in turn, will yield to ever-newer formulae and experiments. k a b b a l a h, s c i e n c e, a n d t h e m e a n i n g o f l i f e 12 it is now evident that science does not present the absolute truth, but rather a picture of the world as depicted through current experiments, perceptions, and paradigms. moreover, the greater our knowledge of the world, the greater the uncertainties and contradictions we face. acknowledging the above has significantly diminished the predominance of natural science in general and physics in particular. instead, it positioned science as a tool that uncovers a limited part of reality, rather than the absolute truth. the actual reality is hidden from us; we cannot discover it by means of scien

o find new tools and new ways to understand the hidden parts of reality, those unattainable by using conventional research methods. this scientific predicament has escalated into a crisis since the turn of the century, challenging our ability to expose the full picture of the world we live in, and to understand the rules that govern both nature and humanity. once humanity exhausted its desire for knowledge and erudition and the visible reality had been researched, a new desire surfaced to know the highest of concepts and the hidden part of reality. this is the stage of the evolution of desires that humanity has reached today. this is the background for the appearance of the wisdom of kabbalah, which offers humanity a new perspective, a scientific worldview that kabbalists discovered thousa

the world includes premises that other religions accept on faith, coupled with a scientific approach. kabbalah develops tools within us that welcome us into a comprehensive reality and provide means to research it. kabbalah, science and the meaning of life presents the fundamentals of the science that explores the aspects of reality hidden from scientists. when we discover those hidden parts, our knowledge of the world we live in will be complete. by uniting both the hidden and the revealed, we will prepare ourselves for accurate scientific research and the discovery of the genuine formulae. by uncovering the hidden, our view of the world will become complete, liberated from the boundaries of relative perception and we will be able to unveil the existence of every part of reality, beyond t

twelve years, from 1979 to 1991. to me, he was the last of the mohicans, the last kabbalist in the chain of great kabbalists that extended through the generations. i was his personal assistant and his disciple. i did not leave his side all through that period, and i wrote and published my first three books with his support in 1983. after my teacher passed away, i began to develop and publish the knowledge i had received from him. i considered it a direct continuation of his work. in 1991, i founded bnei baruch, a group of kabbalists who study and practice the method of baal hasulam and his son, rabbi baruch ashlag. since then, bnei baruch has become an international organization comprising many thousands of students. its members research, study and disseminate kabbalah. bnei baruch mainta

LAITMAN M THE KABBALAH EXPERIENCE

makes this wisdom necessary for everyone. until the year 1995, i was busy opening many kabbalah classes throughout israel and around the world. as a result, i was presented with an ever-growing number of questions, until i could no longer answer them by ordinary correspondence. therefore, i decided to set up an internet site and supply the answers to those requesting them, along with more general knowledge of man and his existence in the world. the web site quickly developed and expanded, and today over a million people from all corners of the world visit it every month. they download information about the method of kabbalah and the way to conduct their lives, in addition to submitting numerous questions through email and online discussion forums. they come with private questions and gener

, therefore, choose life (deuteronomy 30, 19) the term, life, refers to adhesion with the attributes of the creator. q: if, as you say, we have to resemble the creator, why not aspire to peace? a: the creator is in a state of complete rest because he is in a perfect situation and does not require any change. you want peace as well, but shame and its other manifestations v vanity, or the quest for knowledge or power--compel you to move on. your situation is not complete, and therefore, if you do nothing, you are regarded as lazy. to aspire to your root means to aspire to its perfection. peace is a result of that perfection. t h e c o n c e a l m e n t o f t h e c r e at o r q: if the creator is benevolent and wants us to enjoy ourselves, then what is the source of our pain? a: the creator i

id that we must make great efforts in everything we are told to do, such as studying, circulation, teaching others, etc. but we cannot tell in advance which way salvation will come. desires in our world are independent of the intent. our desire for pleasure does not come from the spiritual light, from the creator, but from a minute light, which takes the form of this world: sex, wealth, power and knowledge. the spiritual desire is to delight in the light, in the creator. if that desire is self-oriented in its intent, it is considered impure and is called a shell. if it is a creator-oriented desire, it is considered pure and is called holiness. therefore, in the beginning, through the influence of proper study and labor, a desire to enjoy spirituality for self develops, and one begins to wa

or us to discuss anything objectively or impartially. t h e k a b b a l a h e x p e r i e n c e 30 an ordinary person who is not a kabbalist can never discuss anything objectively, but only from a personal perspective. such people cannot exit the boundaries of our world into a wider and more general world. those who are endowed with such abilities become kabbalists. that means they receive higher knowledge about the whole of reality, they see and understand the general laws of nature and where they lead the universe. those who do not enter the shared space of the universe cannot understand what purpose we are discussing. they are born; they live and beget children who are like them, and then they die, unconscious as ever. that is why kabbalah, as a science, refuses to describe the real sys

ibility and the reciprocal bond between all mankind that is a major focus of kabbalah. a single individual cannot exit to the spiritual world. this would be like one individual beginning to develop the whole of physics or chemistry, and then starting to use these sciences. it would be similar to living like a neanderthal without using all that humanity has achieved thus far, before attaining that knowledge by one s own resources. it is for this reason that a beginning student needs a teacher who has already attained the upper world, and can show the student how to attain each step to develop towards the upper world. the teacher is t h e t h o u g h t o f c r e a t i o n 31 a spiritual connection to the student, but the student will understand it only after attaining the upper world indepen

LAITMAN M THE PATH OF KABBALAH

with nothing but altruistic desires, meaning vessels of bestowal. he tended to all the trees in paradise because he could use all his altruistic desires. if so, then how could he have corrected his egoistic desires (vessels of reception, if he didn t have them, or to be more accurate, if he didn t feel them within? the sin of the first man was premeditated. he had to sin, to taste of the tree of knowledge, and mingle with the egoistic desires (vessels of reception) in order to create a complete mixture of the vessels of bestowal and the vessels of reception. only afterwards would there be a gradual correction of the vessels of reception. there seems to be no sin here because it was premeditated by the creator. but in fact, there is still a breach of the rules, whether knowingly or unknowi

h e pa t h o f k a b b a l a h 24 point in the heart becomes a whole partzuf. sometimes such a point can remain dormant in the heart for many life cycles. if that point is absent, a person can study kabbalah for years and be with a group, write everything down, and do everything necessary to attain spirituality, but to no avail. even if one joins a group to become a teacher and takes pride in the knowledge attained, if there is no inner desire for unification with the creator, the group will spiritually reject this person. thus, success in achieving spirituality depends on the presence of the point in the heart. rav laitman asked his teacher if the point in the heart could be acquired if it wasn t there to begin with. his teacher replied that if a person enters a group and sees that everyt

able to connect causes and their consequences, while the rest of us are able to see no more than a tiny part of this reality. we cannot see the reasons for what happens to us, let alone the consequences of our actions. although such people are just as human as we are, they have succeeded in developing additional sensory organs. they are called kabbalists because they are able to receive the upper knowledge, eternal pleasure, and the force of the creator. the method that allows them to move beyond the boundaries of our nature and its limitations is called the wisdom of kabbalah. such wisdom reveals how any person can understand the reality beyond our world and perceive the actual reality, the seemingly external one. kabbalah is called the wisdom of the hidden because this wisdom is hidden t

although this method is complex, serious, and profound, it is one that anyone can understand and use. furthermore, kabbalists claim that until we attain the real sensation of our existence and reach beyond the boundaries of our physical world, we will have to be reborn into this world over and over again. kabbalists live and feel our world and the spiritual world at the same time, and pass their knowledge and insights on to us. they say that there are many other worlds besides our own. these worlds are like circles that surround one another. our world is at the innermost circle. we call this tiny circle our universe. pa r t o n e: t h e b e g i n n i n g 41 each of the circles is a world in itself. there are five circles altogether, or five worlds. each circle can sense itself and the low

e will have the creator to guide us. at that stage, we will already have a close connection with the upper force; we will be in close contact with it and connect with it as we connect with each other in this world. all the questions of this world disappear instantly the minute we cross over to the spiritual world. each degree poses new questions. the answers to those questions come in the form of knowledge and strength. the problems of this world disappear once a person attains the first spiritual degree. it is written: one s soul shall teach him. this means that the soul teaches us how to advance. from that point on there is no darkness; we have a map to guide us in this new spiritual country. the word olam (world) comes from the word, ha alama (concealment. it means the inner state of th

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

read the light which he has received, so that it may chase away the darkness of chaos. to look for the light, to see the light, to follow the light, were duties familiar to all egyptian masons, though the darkness in that ancient land never approached the density which shrouds the west today. this book will be welcomed by all freemasons who feel the beauty of their ancient rite, and desire to add knowledge to their zeal. the inner history of masonry is left aside for the present, and the apprentice is led by a trustworthy guide through the labyrinth which protects the central shrine from careless and idle inquirers. places that were obscure become illuminated; dark allusions are changed to crystal clarity; walls which seem solid melt away; confidence replaces doubt; glimpses of the goal ar

mething of the deeper meaning and purpose of freemasonry, in the hope of arousing among the brn. a more profound reverence for that of which they are the custodians and a fuller understanding of the mysteries of the craft. although the book is primarily intended for the instruction of members of the co-masonic order, whose desire, as is expressed in their ritual, is to pour the waters of esoteric knowledge into the masonic vessels, i hope nevertheless that it may appeal to a wider circle, and may perhaps be of use to some of those many brn. in the masculine craft who are seeking for a deeper interpretation of masonic symbolism than is given in the majority of their lodges, showing them that in the ritual which they know and love so well are enshrined splendid ideals and deep spiritual teac

ame truth applies to higher things- to religion, for example. religion has always spoken to mankind of unseen things above- not only far away in the future, but close around us here and now. our life and what we can make of it largely depend upon how real these unseen things are to us. whatever we do, we should think always of the unseen consequences of our action. some of us know how useful that knowledge has been to us in our church services; and it is just the same in freemasonry. though this vast inner world is unseen by most of us, it is not therefore invisible. as i wrote in the science of the sacraments: there are within man faculties of the soul which, if developed, will enable him to perceive this inner world, so that it will become possible for him to explore and to study it prec

entific attainments, such as sir oliver lodge, sir william crookes, professor lombroso, m. camille flammarion and the late professor myers, who have taken the trouble to inquire into this matter of inner sight, have convinced themselves that this faculty exists; so if there be those among the brn. to whom this claim seems ridiculous, i would ask them notwithstanding to read on and see whether the knowledge obtained by a means which is strange to them does not nevertheless supply for obscure or incomprehensible points in our ritual an explanation which commends itself to their reason and common sense. that which gives them a better grasp of the meaning underlying the mysteries of our craft, and thereby increases their veneration and love for it, cannot be unworthy or absurd. any student who

turn as relics of the roman collegia. there may still be some who know no better than that, but all students of the ancient mysteries who are also freemasons are aware that it is along that line that we find our true philosophical ancestry; for there is much in our ceremonies and teachings which could have had no significance for the mere operative mason, though when examined by the light of the knowledge received in the mysteries it is seen to be pregnant with meaning. many masonic writers claim various degrees of antiquity for the craft, some assigning its foundation to king solomon, and one at least boldly stating that its wisdom is all that now remains of the divine knowledge which adam possessed before his fall. there is, however, plenty of evidence less mythical than that, and to th

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

heosophical publishing house, adyar 1926 (edited and re-formatted for pdf by brother w. note this should really be considered as part ii of the hidden life of freemasonry and is mentioned by the author in the preface* contents author s preface chapter i schools of masonic thought the origins of masonry. the authentic school. the anthro-pological school. the mystical school. the occult school. the knowledge of the occultist. the occult records. the sacramental power. the form and the life. orthodoxy and heresy. chapter ii the egyptian mysteries the message of the world teacher. the gods of egypt. isis and osiris. animal deities. the practice of embalming. other deities. the brothers of horus. consecration. the purpose of the mysteries. the degrees of the mysteries. the mysteries of isis. th

to comprehend what it is that they are doing and why, they will continue the great work more happily and more intelligently, throwing into it the whole strength of their nature both bodily and spiritual, and enjoying the fruit of their labours far more definitely than ever before. chapter i schools of masonic thought a history of freemasonry would be a colossal undertaking, needing encyclopaedic knowledge and many years of research. i have no pretension to the possession of the qualities and the erudition required for the production of such a work; all i can hope to do is to throw a little light upon some of the dark spots in that history, and to bridge over to some extent some of the more obvious gaps between the sections of it which are already well known. the origins of masonry the act

abraham, moses, or solomon. dr. oliver, writing as late as the first part of the nineteenth century, held that masonry, as we have it to-day, is the only true relic of the faith of the patriarchs before the flood, while the ancient mysteries of egypt and other countries, which so closely resembled it, were but human corruptions of the one primitive and pure tradition. as scientific and historical knowledge progressed in other fields of research, and especially in the criticism of the scriptures, scientific methods were gradually applied to the study of masonry, so that to-day there exists a vast body of fairly accurate and most interesting information upon the history of the craft. in consequence of this and other lines of investigation there are four main schools or tendencies of masonic

to the study of masonry, so that to-day there exists a vast body of fairly accurate and most interesting information upon the history of the craft. in consequence of this and other lines of investigation there are four main schools or tendencies of masonic thought, not in any way necessarily defined or organized as schools, but grouped according to their relation to four important departments of knowledge lying primarily outside the masonic field. each has its own characteristic approach towards freemasonry; each has its own canons of interpretation of masonic symbols and ceremonies, although it is clear that many modern writers are influenced by more than one school. the authentic school we may consider first what is sometimes called the authentic school, which arose in the latter half o

ts own characteristic approach towards freemasonry; each has its own canons of interpretation of masonic symbols and ceremonies, although it is clear that many modern writers are influenced by more than one school. the authentic school we may consider first what is sometimes called the authentic school, which arose in the latter half of the nineteenth century in response to the growth of critical knowledge in other fields. the old traditions of the craft were minutely examined in the light of authentic records within reach of the historian. an enormous amount of research was undertaken into lodge minutes, documents of all kinds bearing upon masonry past and present, records of municipalities and boroughs, legal and judicial enactments; in fact, whatever written records were available were

LEMEGETON

earlier. like liber juratus (also thirteenth century, the text centers around an even older collection of orations or prayers which are interspersed with magical words. the orations in ars notoria and those in liber juratus are closely related, and suggest to me a common oral tradition. the orations in both works are said to have mystical properties which can impart communion with god and instant knowledge of divine and human arts and sciences. older manuscripts of the ars notoria contain exquisite drawings, the "figures" mentioned in the text [9] their omission adds greatly to the confusion of the text. not all manuscripts of the lemegeton include the ars notoria, their contents listing only four books. those that do are entirely dependant on robert turner's 1657 edition, which is evident

the spirits salomon ever conversed with. the seals and characters belonging to each spirit, and the manner of calling them forth to visible appearance. some of these spirits are in enoch's tables which i have explained, but omitted their seals and characters, how they may be known; but in this book they are at large set forth. the definition of magic magic is the highest most absolute and divine knowledge of natural philosophy advanced in its works and wonderful operations by a right understanding of the inward and occult vertue 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 which to the vul

is so far from being contemptible that the greatest monarchs and kings have studied it. nay amongst the persians none might reign unless he was skillfull in this great art. this noble science often degenerates, and from natural becomes diabolical, from true philosophy turns to nigromancy, which is wholly to be charged uppon its followers who, abusing or not being capable of that high and mystical knowledge do immediately hearken to the temptations of sathan, and are misled by him into the study of the black art. hence it is that magic lies under disgrace and they who seek after it are vulgarly esteemed sorcerers. and the fraternity of the rosicrucians thought it not fit to style themselves magicians, but philosophers. thay are not ignorant empirics1 but learned and experienced physicians w

is a booke of orations and prayers that wise salomon used upon the alter in the temple which is called artem novam [sic (ars nova] the wch was revealed to salomon by the holy angel of god called michael, and he also recieved [sic] many breef notes written by the fingar of god wch was delivered to him by ye said angell, with thunder claps, without wc notes salomon hadd never obtained to his great knowledge, for by them in short time he knew all arts and siences both good and badd which from these notes [this book] is [also] called ars notoria. in this booke is contained the whole art of salomon although there be many other bookes that is said to be his yet none is to be compared with this, for this containeth them all, although [100v] they be titled with severall other names, as the booke

LETTER FROM A LUCIFEREAN

sing away. he asked me if i had heard of the evil aleister crowley, who had declared that "there is no god but man" i had heard of crowley- indeed my father had once burnt a copy of the news of the world which had somehow found its way into the house which made much of his death and the devilworshippers who attended his funeral in hastings. my new friend was instrumental in feeding my passion for knowledge- he introduced me to the writings of schopenhauer and nietzsche, and lent me a much-thumbed copy of the marquis de sade s "justine" after some weeks of our discussions in the library, he asked me if i would like to meet some other people who were interested in these matters. he told me that he was a member of a small group who regularly met to discuss the importance of philosophies which

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

concentration, true spirits of the dead, and localized phenomena with their own physicality, directed by an intelligence or personality. one of the most elaborate theories is that of ideapatterns contained in g. n. m. tyrell s apparitions (1973, in which apparitions are believed to be hallucinations on the part of a percipient based on information received from the agent. science still has little knowledge about the nature of apparitions, even though there have been systematic studies since the late nineteenth century inaugurated by the society for psychical research. among its most important works are the research about apparitions, the results of which are reported in phantasms of the living (1886, and the 1889 census of hallucinations, about apparitional experiences of either the living

od. part one includes questions and treatises about creation, the angels, the human being, and divine government. the two divisions of the second part are about virtues, vices, law, and grace, and the questions contained aquinas, thomas 13 in the third part consider christ and his sacraments as indispensable means to salvation. according to thomas aquinas, salvation is possible through scriptural knowledge, which contains certain truths that exceed human reason and can be accepted only on faith. human beings cannot directly know god s essence, which transcends all species and genera. god s existence can be proved in five ways that employ the principle of causality and, starting from the empirical knowledge of the physical world, include the argument from motion, the argument from nature of

n 2, in robinson 1981, 9f. this creation involves the emanation of the seven levels of the classical cosmos, corresponding to seven planetary spheres of the ptolemaic astronomical scheme. the archons are the rulers who govern each of these levels, and who act as guardians preventing the sparks of light (i.e, the divine essence of individual human beings) from returning to the pleroma. part of the knowledge imparted to the gnostics is information on how to bypass these archons on their journey back to the pleroma (e.g, the first apocalypse of james v, robinson 1981, 33f. one of the results of conceptualizing the cosmos as being the creation of an evil divinity is that the angelic beings in the heavenly spheres surrounding the earth the archons are also evil. familiarity with gnosticism allo

s greek influence in jewish eschatology, however, beliar is not regarded as an angel. he is, rather, compared with ahriman, chief devil in persian mythology. see also demons; satan for further reading: davidson, gustav. a dictionary of angels including the fallen angels. new york: free press, 1967. glasson, t. francis. greek influence in jewish eschatoloy. london: society for promoting christian knowledge, 1961. beliel beliel was a demon who presented himself to king solomon and danced before him in das buch beliel, by jacobus de teramo. in 2 corinthians, beliel is portrayed as satan when paul of tarsus asks how christ and beliel can agree.victor hugo, deriving his description of beliel from occult mythology, refers to beliel as hell s ambassador to turkey. a fuller account of beliel occu

g their shape, race, intellectual and physical powers, armament, protective devices, supplies, and materials. the gm decides what traps, obstacles, and encounters the imaginary characters will meet. sometimes the gm holds the post for a long time; in other groups, the job rotates among the membership. adventures may include play-acting the rescuing of people, the quest for money, treasure, power, knowledge, and sometimes even survival of the pretend character. each player makes ethical, philosophical, and moral decisions on behalf of her/his imaginary character as the game develops. the gm describes the environment, the events, and the actions of supporting characters (also called nonplayer characters or npcs. the players describe their pretend characters actions and reactions. the gm then

LIBER HAD

ubiquitous centre of every sphere conceivable "this is the second practice of intelligence("ccxx. i" 2. 5. let the aspirant apply himself to comprehend hadit as the soul of every man, and of every star, conjoining this in his understanding with the word("cxx. i" 2 "every man and every woman is a star" let this conception be that of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death "this is the third practice of intelligence("ccxx. ii" 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist or destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a

lligence("ccxx. ii" 15, 16. 8. let the aspirant, bearing him as a great king, root out and destroy without pity all things in himself and his surroundings which are weak, dirty, or diseased, or otherwise unworthy. and let him be exceeding proud and joyous "this is the first practice of ethics("ccxx. ii" 18, 19, 20, 21. 9. let the aspirant apply himself to comprehend hadit as the snake that giveth knowledge and delight and bright glory, who stirreth the hearts of men with drunkenness. this snake is blue and gold; its eyes are red, and its spangles green and ultra-violet (that is, as the most exalted form of the serpent kundalini "this is the sixth practice of intelligence("ccxx. ii" 22, 50, 51. 10. let him further identify himself with this snake "this is the second practice of meditation("

enness. this snake is blue and gold; its eyes are red, and its spangles green and ultra-violet (that is, as the most exalted form of the serpent kundalini "this is the sixth practice of intelligence("ccxx. ii" 22, 50, 51. 10. let him further identify himself with this snake "this is the second practice of meditation("ccxx. ii" 22. 11. let the aspirant take wine and strange drugs, according to his knowledge and experience, and be drunk thereof (the aspirant should be in so sensitive a condition that a single drop, perhaps even the smell, should suffice. ed "this is the first practice of magick art("ccxx. ii" 22. 12. let the aspirant concentrate his consciousness in the rood cross set up upon the mountain, and identify himself with it. let him be well aware of the difference between its own

LIBER LXI

, amen. 1. in the beginning was initiation. the flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process by which a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve this, which we may call the great work, it is yet possible for initiates to guide others. 4. every man must overcome his own obstacles, expose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insur

s.d.a. it was written by one of them that s.d.a.'s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgment of any other person whomsoeverhow much more, then, one of themselves, and that one most highly revered!they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts. 10. shortly after this, one called s.r.m.d. announced that he had formulated such a link, and that himself and two others were to govern the order. new and revised rituals were issued, and fresh knowledge poured out in streams. 11. we must pass over the unhappy juggleries which characterized the next period. it has

must pass over the unhappy juggleries which characterized the next period. it has throughout proved impossible to elucidate the complex facts. we content ourselves, then, with observing that the death of one of his two colleagues, and the weakness of the other, secured to s.r.m.d. the sole authority. the rituals were elaborated, though scholarly enough, into verbose and pretentious nonsense: the knowledge proved worthless, even where it was correct: for it is in vain that pearls, be they never so clear and precious, are given to the swine. the ordeals were turned into contempt, it being impossible for any one to fail therein. unsuitable candidates were admitted for no better reason than that of their worldly prosperity. in short, the order failed to initiate. 12. scandal arose and with it

rt. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. 17. being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of initiation of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, and no more their slave. he perceived the inadequacy of science, philosophy, and religion; and exposed the self-contradictory nature of the thinking faculty. 19. returning to england, he laid his achievements humbly at the feet of a certain adept d.d.s, who welcomed him brotherly and admitted his title to the grade which he had so hardly won. 20. thereupon these two ade

LIBER O

e use of the magic ceremonies; and finally the methods which follow in chapter v "viator in regnis arboris" and in chapter vi "sagitta trans lunam (in another book will be treated of the expansion and contraction of consciousness; progress by slaying the chakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty swami, etc, etc) ii. 1. the student must first obtain a thorough knowledge of book 777, especially of the columns printed elsewhere in this book. when these are committed to memory, he will begin to understand the nature of these correspondences (see illustrations in "the temple of solomon the king" in equinox no. 2. cross references are given) 2. if we take an example, the use of the tables will become clear. let us suppose that you wish to obtain knowledge of

this book. when these are committed to memory, he will begin to understand the nature of these correspondences (see illustrations in "the temple of solomon the king" in equinox no. 2. cross references are given) 2. if we take an example, the use of the tables will become clear. let us suppose that you wish to obtain knowledge of some obscure science. in column xlv note 1, 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 octagon and octagram. the god who rules that planet thoth, or in hebrew symbolism tetragrammaton adonai and elohim tzabaoth, its archangel raphael, its choir of angels beni elohim, its intelligence tiriel, its spirit taphtatharath

LIBER 141

s having been the pivot of our working for so long a period, and further that it may aid such persons to attain perfectly the mastery of this holy and imperial art. ii of the importance of the secret this secret is the true key to magick; that is, by the right use of this secret man may impose his will on nature herself, as will appear hereafter in this comment. in this way, although all recorded knowledge were destroyed, it would be possible for an adept of this secret to restore it. iii of the mind of the adept in our holiest isle ierne is found a being called leprechaun. this creature, once seen, is easy to catch; and once caught must lead his captor to great treasure, provided that never for an eye-wink doth he relax vigilance; and the leprechaun by all manner of tricks doth seek ever

se premature old age, disease, or even death, as it is said; but we do not think that these results would follow the miscarriage of any other operation; we think that retribution is to be the evil and adverse reflection of reward, and on its plane. adepts will then shew prudence by experimenting thoroughly in minor operations, where failure does not imply irreparable disaster, until they have the knowledge and experience of this art which will give a reasonable confidence. viii of a theory of this art magical the theory of this art appears to us to involve certain cosmic hypotheses to which it is perhaps not impossible to assent at least tentatively, but which are certainly unproven. the idea of prana in some form more mystical than that which identifieth it with the motion of the physicis

r to the secret. this is especially important if the initiate be of the x) iv (if necessary) ease of circumstances (to ensure leisure for these operations, and to enlarge the field of choice of second parties) v. establishment of a protective bodyguard of invisible warriors (to secure freedom from interruption in the course of these operations. this may include preservation of the health) vi. the knowledge and conversation of the holy guardian angel vii. spiritual attainment: e.g. devotion to nuit-babalon-baphomet viii. further insight into nature and her laws ix. the foundation of an abbey of o.t.o. x. the establishment of the kingdom of ra-hoor-khuit upon the earth. also divers matters, as the rejuvenation of one's own body, if desired, the power of healing, and the like. it will be seen

LIBER 777

o cannot conceive of the absolute all these are one; all must be impregnated with the divine essence of the phallic yod of macroprosopus, and give birth to their idea. true (we may agree with balzac, the absolute recedes; we never grasp it; but in the travelling there is joy. am i no better than a staphylococcus because my ideas still crowd in chains? but we digress. the last attempts to tabulate knowledge are the kabbala denudata of knorr von rosenroth (a work incomplete and, in some of its parts, prostituted to the service of dogmatic interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artific

incomplete and, in some of its parts, prostituted to the service of dogmatic interpretation, the lost symbolism of the vault in which christian rosenkreutz is said to have been buried, some of the work of dr. dee and sir edward kelly, some very imperfect tables in cornelius agrippa, the art of raymond lully, some of the very artificial effusions of the esoteric theosophists, and of late years the knowledge of the order ros rube et aure crucis and the hermetic order of the golden dawn. unluckily, the leading spirit in these latter societies1 found that his prayer, give us this day our daily whisky, and just a wee drappie mair for luck! was sternly answered, when you have given us this day our daily knowledge-lecture. under these circumstances daath got mixed with dewar, and beelzebub with b

us 23 apo-bhawana. poseidon 24. ares[[apollo the pythean, thanatos] 25. apollo, artemis (hunters) 26. pan, priapus [erect hermes and bacchus] 27. tuisco ares[[athena] 28 [athena] ganymede 29. poseidon[[hermes psychopompos] 30 vision of surya. helios, apollo 31 agni-bhawana. hades 32 [athena] 32 bis prithiva-bhawana [demeter[[gaia] 31 bis vision of the higher self, prana-yama. we have insufficient knowledge of the attributions of assyrian, syrian, mongolian, tibetan, mexican, zend, south sea, west african &c. iacchus table of correspondences 10 xxxv. some roman gods. xxxvi. selection of christian gods (10; apostles (12; evangelists (4) and churches of asia (7. xxxvii. hindu legendary demons. 0. 1 jupiter god the 3 in 1 2 janus[[mercury] god the father, god who guides parliament 3 juno, cybe

he yin and khwan. 4 the vision of love. 5 the vision of power. 6 the vision of the harmony of things (also the mysteries of the crucifixion[[beatific vision] li 7 the vision of beauty triumphant. 8 the vision of splendour [ezekiel. 9 the vision of the machinery of the universe. 1010 the vision of the holy guardian angel or of adonai. khan 11 divination sun 12 miracles of healing, gift of tongues, knowledge of sciences sun 13 the white tincture, clairvoyance, divination by dreams kan and khwan 14 love-philtres tui 15 power of consecrating things. 16 the secret of physical strength. 17 power of being in two or more places at one time, and of prophecy. 18 power of casting enchantments. 19 power of training wild beasts. 20 invisibility, parthenogenesis, initiation. 21 power of acquiring politi

c and yates, giordano bruno, and he is occasionally cited as an authority by renaissance writers such as ficino and agrippa; the material specifically attributed to d abano in 777 is from the heptameron, although the images of the decans may be from his genuine works. 3 probably a reference to the golden dawn. after swearing a long and tortuously phrased oath of secrecy, the neophyte was issued a knowledge lecture which consisted of the names and symbols of the elements, planets and signs along with the hebrew alphabet and the names of the sephiroth in hebrew. 4 the lemegeton is a 17th-century compilation, probably english, of magical texts attributed to solomon. the first book, goetia, describes 72 evil spirits and gives instructions for evoking them (it derives variously from the key of

LIBER ALEPH

y spirit that by my wisdom i may make plain thy way before thee; and thus in many chapters will i write for thee those things that may profit thee. sis benedictus. i liber aleph vel cxi 2 b de arte kabbalistica (of the qabalistic art) o thou study most constantly, my son, in the art of the holy qabalah. know that herein the relations between numbers, though they be mighty in power and prodigal of knowledge, are but lesser things. for the work is to reduce all other conceptions to these of number, because thus thou wilt lay bare the very structure of thy mind, whose rule is necessity rather than prejudice. not until the universe is thus laid naked before thee canst thou truly anatomize it. the tendencies of thy mind lie deeper far than any thought, for they are the conditions and the laws o

4 d legenda de amore (fables of love) he fault, that is fatality, in love, as in every other form of will, is impurity. it is not the spontaneity thereof which worketh woe, but some repression in the environment. in the fable of adam and eve is this great lesson taught by the masters of the holy qabalah. for love were to them the eternal eden, save for the repression signified by the tree of the knowledge of good and evil. thus their nature of love was perfect; it was their fall from that innocence which drove them from the garden. in the love of romeo and juliet was no flaw; but family feud, which imported nothing to that love, was its bane; and the rashness and violence of their revolt against that repression, slew them. in the pure outrush of love in desdemona for othello was no flaw;

r courage. and since the fetters are old and heavy, and thy limbs withered and distorted by reason of their compulsion, do thou, having broken them, walk gently for a little while, until the ancient elasticity return, so that thou mayst walk, run, and leap naturally and with rejoicing. also, since these fetters are as a bond almost universal, be instant to declare the law of liberty, and the full knowledge of all truth that appertaineth to this matter; for if in this only thou overcome, then shall all earth be free, taking its pleasure in sunlight without fear or phrenzy. amen. t the book of wisdom or folly 7 z de natura sua percipienda (of percieving one.s nature) nderstand, o my son, in thy youth, these words which some wise one, now nameless, spake of old; except ye become as little chi

ass in the lion.s skin; but if thou be born ass, bear patiently thy burdens, and enjoy thy thistles; for an ass also, as in the fables of apuleius and matthias, may come to glory in the path of his own virtue. u liber aleph vel cxi 8 h altera de via natur (further concerning the way of nature) ayest thou (methinks) that here is a great riddle, since by reason of much repression thou hast lost the knowledge of thine original nature? my son, this is not so; for by a peculiar ordinance of heaven, and a disposition occult within his mine, is every man protected from this loss of his own soul, until and unless he be by choronzon disintegrated and dispersed beyond power of will to repair; as when the conflict within him, rending and burning, hath made his mind utterly desert, and his soul madnes

a conscious satisfaction of every part of that will, so that the unconscious disturbances be at last brought to silence. then will the residuum be as an elixir clarified and perfected, a true symbol of that other hidden will which is the vector of thy magical self. a liber aleph vel cxi 28 ab de formula summa (of the supreme formula) earn moreover that thy self includeth the whole universe of thy knowledge, so that every increase upon every plane is an aggrandisement of that self. yet the greater part of this universe is common knowledge, so that thy self is interwoven with other selves, save for that part peculiar to thy self. and as thou growest, so also this peculiar part is ever of less proportion to the whole, until when thou becomest infinite, it is a quantity infinitesimal and to be

LIBER ASTARTE

on. as thus: eating. let him say .i eat this food in gratitude to my deity that hath sent it to me, in order to gain strength for my devotion to him. or: sleeping. let him say .i lie down to sleep, giving thanks for this blessing from my deity, in order that i may be refreshed for new devotion to him. or: reading. let him say .i read this book that i may study the nature of my deity, that further knowledge of him may inspire me with deeper devotion to him. or: working. let him say .i drive my spade into the earth that fresh flowers (fruit, or what not) may spring up to his glory, and that i, purified by toil, may give better devotion to him. or, whatever it may be that he is doing, let him reason it out in his mind, drawing it through circumstance and circumstance to that one end and concl

many more. now do thou take one such story every night, and enact it in thy mind, grasping each identity with infinte care and zest, and do thou figure thyself as one of the lovers and thy deity as the other. thus do thou pass through all adventures of love, not omitting one; and to each do thou conclude: how pale a reflection is this of my love for this deity! yet from each shalt thou draw some knowledge of love, some intimacy with love, that shall aid thee to perfect thy love. thus learn the humility of love from one, its obedience from another, its intensity from a third, its purity from a fourth, its peace from yet a fifth. so then thy love being made perfect, it shall be worthy of that perfect love of his. 22. further concerning meditation. moreover, let the philosophus imagine to hi

LIBER AZAZEL

ce, my lord, the mighty god azazel, and to obtain the darkness for an ally. 15. the first gate is pain. the word of passage is gulgal. the offering is blood. the reward is resilience. 16. the second gate is fear. the word of passage is tzidzadi. the offering is urine. the reward is mindfulness. 17. the third gate is despair. the word of passage is shomudranaj. the offering is tears. the reward is knowledge. 18. the fourth gate is madness. the word of passage is qolzarjikhza. the offering is sweat. the reward is precognition. 19. the final gate is fury. the word of passage is tetrukhenfsekh. the offerings are semen and vaginal fluid. the reward is true judgment. 20. these are dark secrets which have remained hidden for centuries. 21. when the time comes for your will to be fully manifested

LIBER CCCXXXV ADONIS

isease, clysters, drugs, philtres, filth, and paying fees! now then, to business! liber cccxxxv 24 psyche. tell me how you guessed it was my heart that found itself distressed! hermes. i always sing a woman just that song; in twenty years i fve never once been wrong. seeing me thus marvellously wise, veneration follows on surprise: sometime they will do what i advise! psyche. i see. you have real knowledge. hermes. not to be learnt at college! psyche. good; you fre my man. i am come from greece, where the gods live and love us, sorrowing for my lost husband. i have found him here, but with his memory gone, his mind distraught, living in luxury with a courtesan (i could forgive him that if he knew me, filled with a blind unreasoning fear of what who knows? he fs haunted by a spectre king. h

LIBER CCXLII AHA

instruction of the little children of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their sublime order, aleister crowley v a a publication in class c i the argumentation a little before dawn, the pupil comes to greet his master, and begs instruction. inspired by his angel, he demands the doctrine of being rapt away into the knowledge and conversation of him. the master discloses the doctrine of passive attention or waiting. this seeming hard to the pupil, it is explained further, and the method of resignation, constancy, and patience inculcated. the paradox of equilibrium. the necessity of giving oneself wholly up the the new element. egoism rebuked. the master, to illustrate this destruction of the ego, describes th

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

efore thou know, and when thou knowest.mighty woe that silence grips the willing lips! olympas. ever was speech the thought fs eclipse. marsyas. ay, not to veil the truth to him who sought it, groping in the dim halls of illusion, said the sages in all the realms, in all the ages .keep silence. by a word should come your sight, and we who see are dumb! we have sought a thousand times to teach our knowledge; we are mocked by speech. so lewdly mocked, that all this word seems dead, a cloudy crystal blurred, though it cling closer to life fs heart than the best rhapsodies of art! olympas. yet speak! marsyas. ah, could i tell thee of these infinite things of light and love! there is the peacock; in his fan innumerable plumes of pan! oh! every plume hath countless eyes .crown of created mysteri

the whole mind under, sunk beyond chance of floating, blent rightly with its own element, not lifting jagged peaks and bare to the unsympathetic air! this is the second veil; and hence as first we slew the things of sense upon the altar of their god, so must the second period slay the ideas, to attain to that which is, beyond the brain. olympas. to that which is?.not thought? not sense? marsyas. knowledge is but experience made conscious of itself. the bee, past master of geometry, hath not one word of all of it; for wisdom is not mother-wit! so the adept is called insane for his frank failure to explain. language creates false thoughts; the true breed language slowly. following experience of a thing we knew arose the need to name the thing. so, ancients likened a man fs mind to the untam

s is business. the one fact that we know is: the gods exact a stainless mirror. cleanse thy soul! perfect the will fs austere control! for the rest, wait! the sky once clear, dawn needs no prompting to appear! olympas. enough! it shall be done. marsyas. beware! easily trips the big word .dare. liber ccxlii 16 each man fs an .dipus, that thinks he hath the four powers of the sphinx, will, courage, knowledge, silence. son, even the adepts scarce win to one! thy thoughts.they fall like rotten fruits. but to destroy the power that makes these thoughts.thy self? a man it takes to tear his soul up by the roots! this is the mandrake fable, boy! olympas. you told me that the path was joy. marsyas. a lie to lure thee! olympas. master! marsyas. pain and joy are twin toys of the brain. even early vis

LIBER CHANOKH

ove the firmament of wrath, in whose hands the sun is as a sword, and the moon as a through thrusting fire: who measureth your garments in the midst of my vestures, and trussed you together as the palms of my hands. whose seats i garnished with the fire of gathering, and beautified your garments with admiration. to whom i made a law to govern the holy ones, and delivered ye a rod, with the ark of knowledge. moreover you lifted up your voices and sware obedience and faith to him that liveth and triumpheth: whose beginning is not, nor end cannot be: which shineth as a flame in the midst of your palaces, and reigneth amongst you as the balance of righteousness and truth* collation of the various mss. of these calls has not done away with various readings; and there is not enough of the langua

h you, let them serve you! govern those that govern! cast down such as fall. bring forth with those that increase, and destroy the rotten. no place let it remain in one number. add and diminish until the stars be numbers. arise! move! and appear before the covenant of his mouth, which he hath sworn unto us in his justice. open the mysteries of your creation, and make us partakers of the undefiled knowledge.19 the three mighty names of god almighty coming forth from the thirty thyrs20 the first name. l a z o d a p e l a m e d a z o d a z o d a z o d i l a z o d u o l a t a z o d a- p e k a l a t a n u v a d a z o d a b e r e t a. the second name. i r o a i a e i i a k o i t a x e a e o h e s i o i t e a a i e. the third name. l a n u n u z o d a t a z o d o d a p e x a h e m a o a n u n u p

nitely identical with the tablets composing the great table (table of watchtowers, or liber logaeth, though the latter seems to be the favoured interpretation. logaeth survives in bl sloane ms 3189, liber mysteriorum sextus et sanctus, in edward kelly.s handwriting. this copy has the title .the book of enoch, revealed to dr. john dee by the angels, interpolated by elias ashmole. to the best of my knowledge nobody has deciphered logaeth to date. thomas head (in regardie (ed, 1984) claimed to have been able to solve some of the tables and tentatively translate some of the material in the .angelic language. contained in the book; he did not give further details and as far as i am aware has not published his findings. some researchers (e.g. laycock, 1978) are of the opinion that the material r

(working of 11th july, 1584. compare also this statement by nalvage prior to the delivery of the calls (spelling as in tfr .i am therefore to instruct and inform you, according to your doctrine delivered, which is contained in 49 tables. in 49 voyces, or callings: which are the natural keyes to open these, not 49 but 48 (for one is not to be opened) gates of understanding, whereby you shall have knowledge to move every gate, and to call out as many as you please, or shall be thought necessary (working of 12th april 1584, tfr p. 177. 17: disregard crowley.s footnote. there is no indication in the digests or in tfr that this name should be varied according to the aire being invoked, and there is no particular connection between the name idoigo, which appears on the vertical bar of the cross

LIBER CLXV A MASTER OF THE TEMPLE

my arms, who have become my beloved and lost myself therein, who have for ever given up my lower self, who have conquered death, who have felt the pain of the whole world, who have found wisdom, love and power, who have given up all to become nothing, i who have seen the need of the world, have found that books (hitherto my dearest companions) have no longer any word to say to me have found that knowledge (relative) or what i thought was knowledge, is of no avail to supply the need of all that other part of my being that my great god-love would give it. i who have conquered fear and death, am now confronted with the fact that without absolute knowledge all is vain. i am going to ask the one last question. why? i have written it. an awful stillness falls. i am alone in my lodgings, i have

at that time. it reads as follows: man is bound by but one law. if he breaks a part of it, he hurts no one but himself. while he lives in unity with it, he is god. while he does not live in unity with it he is man. while he lives in unity with it he becomes the law. to realise the law and live it is the great work. to break the law after he has realized it is sin. to endeavour to bring all to the knowledge of the law, is to keep the law. seek ye the law that ye may be free. wisdom, love and power, these three are one. that these should be one is the law. liber clxv 137 by finding the point from which these three become equal, and there remaining, by this means only, can the law be known. if ye know this, ye know all. if ye know not this, ye know less than all. seek ever for the absolute, a

usness full of peace and joy, yet which more nearly approximated to zero than any other term. he can find nothing with which to compare this state, but he recognizes its immense superiority over normal consciousness, and feels an intense desire to make it possible for others to share his experience. since however he finds it impossible to explain it in words, he recognises that he must obtain the knowledge of some definite system of producing the state scientifically, but since be is not even a neophyte of the a\a, he wonders if they will recognise him as qualified to demand the right to know and spread their teachings. he determines in any case to reduce the wants of the ego as a separate being as far as possible, by forgetting self in his efforts to do all he can for others according to

s, or the echo of a kiss, my lord adonai. i yearn for thee, i am parched for thee. let me be utterly consumed in thee! amen. saturday, june 10, 1911. tonight i must write an entry. i must. and it is time. why have i not done so before? because i have experienced a dryness for the last month, and have made no definite effort to overcome it, but have just kept a firm hold on the little atom of real knowledge i have obtained& setting my face still towards the east, have plodded on with this material existence and the office work i have undertaken. i have experienced an incessant yearning for that something or nothing of which a glimpse had been vouchsafed unto me, and waited. maybe i should have worked and waited, but i did not. i have not heard from frater p.a. yet, but i wrote again during

couragement. he was also pleased to find some of his own experiments more or less confirmed in liber hhh of which he writes: m.m.m. 2, mentions the breath playing upon the skin, etc. i have experienced this, and asked fra p.a. for instructions thereon. sometimes, after hard breathing, i have been filled with the sensation. i think i understand the lightning flash, but shall experiment. my present knowledge is more as a sheet of summer lightning. the minute point of light has often appeared to me, and i had come to the conclusion that it should be held in the zenith. the radiating cone, i have not experienced. ii. a.a.a. the idea of considering one s own death is mentioned. this occurred to me and was carried out before my first illumination; this serves as a confirmation that i was on the

LIBER COLLEGII SANCTI

is no light one. this is of peculiar importance in the last two months of his probation. 10. thus and not otherwise may he attain the great reward, yea, may he attain the great reward! a a the oath of a probationer i, being of sound mind and body, on this_ day of [an! in_ of] do hereby resolve: in the presence of, a neophyte of the a a to prosecute the great work: which is, to obtain a scientific knowledge of the nature and powers of my own being. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity, trust do i bring to the a a and in one year from this date may i be admitted to the knowledge and conversation of the a a! witness my hand_ motto_ liberty power destiny life putrefaction death light perc

trol of the nature and powers of my own being. further, i promise to observe zeal in service to the probationers under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity, trust do i bring to the a a and in eight months from this date may i be admitted to the knowledge and conversation of the a a! witness my hand [old motto_ new motto_ this paper is to be returned to the chancellor of the a a through the practicus admitting. a a publication in class d. c. the task of a zelator 0. let any neophyte who has accomplished his task to the satisfaction of the a a be instructed in the proper course of procedure: which is. let him read through this note of his

great work: which is, to obtain control of the foundations of my own being. further, i promise to observe zeal in service to the neophytes under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion, assiduity do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the philosophus admitting. a a publication in class d. d. the task of a practicus 0. let any zelator be appointed by authority to proceed to the grade of practicus. let him then read through this note of his office, and sign it. let him cause the necessary addition to be

secute the great work: which is, to obtain control of the vacillations of my own being. further, i promise to observe zeal in service to the zelatores under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy, devotion do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the dominus liminis admitting. a a publication in class d. e. the task of a philosophus 0. let any practicus be appointed by authority to proceed to the grade of philosophus. let him then read through this note of his office, and sign it. let him cause the necessary addi

ute the great work: which is, to obtain control of the attractions and repulsions of my own being. further, i promise to observe zeal in service to the practici under me, and to deny myself utterly on their behalf. may the a a crown the work, lend me of its wisdom in the work, enable me to understand the work! reverence, duty, sympathy do i bring to the a a and right soon may i be admitted to the knowledge and conversation of the a a! witness my hand [motto_ this paper is to be returned to the chancellor of the a a through the adeptus minr admitting. a a publication in class d. f. the task of a dominus liminis 0. let any philosophus be appointed by authority a dominus liminis. let him read through this note of his office and sign it. let him cause the necessary addition to be made to his p

LIBER CORDIS CINCTI SERPENTE

th ever, according to the subtlety of him that made it. 53. and he answered him: have i not the key thereof? i am clothed with the body of flesh; i am one with the eternal and omnipotent god. 54. then said adonai: thou hast the head of the hawk, and thy phallus is the phallus of asar. thou knowest the white, and thou knowest the black, and thou knowest that these are one. but why seekest thou the knowledge of their equivalence? 55. and he said: that my work may be right. 56. and adonai said: the strong brown reaper swept his swathe and rejoiced. the wise man counted his muscles, and pondered, and understood not, and was sad. reap thou, and rejoice! 57. then was the adept glad, and lifted his arm. lo! an earthquake, and plague, and terror on the earth! a casting down of them that sate in hi

aormuzdi and ahrimanes! blessed are ye unto the ages. 38. they shaped doubt as a sickle, and reaped the flowers of faith for their garlands. 39. they shaped ecstasy as a spear, and pierced the ancient dragon that sat upon the stagnant water. 40. then the fresh springs were unloosed, that the folk athirst might be at ease. 41. and again i was caught up into the presence of my lord adonai, and the knowledge and conversation of the holy one, the angel that guardeth me. 26 liber lxv 42. o holy exalted one, o self beyond self, o self-luminous image of the unimaginable naught, o my darling, my beautiful, come thou forth and follow me. 43. adonai, divine adonai, let adonai initiate refulgent dalliance! thus i concealed the name of her name that inspireth my rapture, the scent of whose body bewil

LIBER CXCVII STORY OF SIR PALAMEDES

e hours a boy compels an elephant to dance. so majesty to ridicule is turned. to other climes and men makes off that strong, persistent fool sir palamede the saracen. 26 xi sir palamede the saracen hath hied him to an holy man, sith he alone of mortal men can help him, if a mortal can (so tell him all the scythian folk) wherefore he makes a caravan, and finds him. when his prayers invoke the holy knowledge, saith the sage .this beast is he of whom there spoke the prophets of the golden age .mark! all that mind is, he is not. sir palamede in bitter rage sterte up .is this the fool .od wot, to see the like of whom i came from castellated camelot. the sage with eyes of burning flame cried .is it not a miracle? ay! for with folly travelleth shame, and thereto at the end is hell believe! and wh

good knight on. but no! sir palamedes grips the hermit by the woebegone liber cxcvii 40 beard of him; then away he rips, wood as a maniac, to the west, where down the sun in splendour slips, and where the quarry of the quest canters. they run like hippogriffs! like men pursued, or swine possessed, over the dizzy cretan cliffs they smash. and lo! it comes to pass he sees in no dim hieroglyphs, in knowledge easy to amass, this hermit (while he drew his breath) once dead is like a mangy ass. bruised, broken, but not bound to death, he calls some passing fishermen to bear him. presently he saith .bear me to some remotest den to heal me of my ills immense; for now hath neither might nor sense sir palamede the saracen. 41 xviii sir palamedes for a space deliberates on his rustic bed .i lack the

bade him mount. from dale to dell they sank and soared. last to the light of the great sun himself they flew, piercing the borders of the night, passing the irremeable blue. far into space beyond the stars at last they came. and there he knew all the blind reasonable bars broken, and all the emotions stilled, and all the stains and all the scars left him; sop like a child he thrilled with utmost knowledge; all his soul, with perfect sense and sight fulfilled, touched the extreme, the giant goal! yea! all things in that hour transcended, all power in his sublime control, sir palamedes, the saracen knight 79 all felt, all thought, all comprehended .how is it, then, the quest (he saith .is not.at last!.achieved and ended? why taste i not the bounteous breath, receive the goodly gift of grace

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

inkable; it depends, for one thing, upon experience.and what, in god fs name, is experience? experience is impossible without memory. what is memory? the mortar of the temple of the ego, whose bricks are the impressions. and the ego? the sum of our experience, may be (i doubt it) anyhow, we have got values of y and z for x, and values of x and z for y. all our equations are indeterminate; all our knowledge is relative, even in a narrower sense than is usually implied by the statement. under the whip of the clown god, our performing donkeys the philosophers and men of science run round and round in the ring; they have amusing tricks: they are cleverly trained; but they get nowhere. i don ft seem to be getting anywhere myself. ii a fresh attempt. let us look into the simplest and most certai

involve a great deal beyond our original statement. we compass heaven and earth to make one syllogism; and when we have made it, it is tenfold more the child of mystery than ourselves. we cannot here discuss the whole problem of the validity (the surface-question of the logical validity) of the syllogism; though one may throw out the hint that the doctrine of distributed middle seems to assume a knowledge of a calculus of infinites which is certainly beyond my own poor attainments, and hardly impregnable to the simple reflection that all mathematics is conventional, and not essential; relative, and not absolute. we go deeper and deeper, then, it seems, from the one into the many. our primary proposition depends no longer upon itself, but upon the whole complex being of man, poor, disputin

d not absolute. we go deeper and deeper, then, it seems, from the one into the many. our primary proposition depends no longer upon itself, but upon the whole complex being of man, poor, disputing, muddle-headed man! man with all his limitations and ignorance; man.man! v we are of course no happier when we examine the many, separately or together. they converge and diverge, each fresh hill-top of knowledge disclosing a vast land unexplored; each gain of power in our telescopes opening out new galaxies; each improvement in our microscopes showing us life minuter and more incomprehensible. a mystery of the mighty spaces between molecules; a mystery of the ether-cushions that fend off the stars from collision! a mystery of the fulness of things; a mystery of the emptiness of things! yet, as 6

uble empire of asar. hume put his little? to berkeley fs god; buddha his? to the vedic atman!.and neither hume nor buddha was baulked of his reward. ourselves may put? to our own? since we have found no! to put it to; and wouldn ft it be jolly if our own second? suddenly straightened its back and threw its chest out and marched off as? suppose then we accept our scepticism as having destroyed our knowledge root and branch.is there no limit to its action? does it not in a sense stultify itself? having destroyed logic by logic.if satan cast out satan, how shall his kingdom stand? let us stand on the mount, saviours of the world that we are, and answer gget thee behind me, satan! h though refraining from quoting texts or giving reasons. oho! says somebody; is aleister crowley here?.samson bli

wing. true, it may be that the end of the swing is always 360 so that the!-point and the?-point coincide; but that is not the same thing as having no swing at all, unless we make kinematics identical with statics. what is to be done? how shall such mysteries be uttered? is this how it is that the true path of the wise is said to lie in a totally different plane from all his advance in the path of knowledge, and of trance? we have already been obliged to take the fourth dimension to illustrate (if not explain) the nature of samadhi. the soldier and the hunchback 15 ah, say the adepts, samadhi is not the end, but the beginning. you must regard samadhi as the normal state of mind which enables you to begin your researches, just as waking is the state from which you rise to samadhi, sleep the

LIBER DCCCLX JOHN ST

om the smoke of blood, and made gold from baser metals. in this they succeeded; the intelligent perceived that the gold and the lead were but shadows of thought. it became probable that liber dccclx 4 the elements were but isomers of one element; matter was seen to be but a modification of mind, or (at least) that the two things matter and mind must be joined before either could be perceived. all knowledge comes through the senses, on the one hand; on the other, it is only through the senses that knowledge comes. we then continue our conquest of matter; and we are getting pretty expert. it took much longer to perfect the telescope than the motor-car. and though, of course, there are limitations, we know enough to be able to predict them. we know in what progression the power to speed coeff

t. john 7 the grade of 7= 4; received the great initiation in october 1906; and, continuing, received the books lxv and vii, etc. in october 1907. so then in the last days of september 1908 do i begin to collect and direct my thoughts; gently, subtly, persistently turning them one and all to the question of retreat and communion with that which i have agreed to call the holy guardian angel, whose knowledge and conversation i have willed, and in greater or less measure enjoyed, since ten years. terrible have been the ordeals of the path; i have lost all that i possessed, and all that i love, even as at the beginning i offered all for nothing, unwitting as i was of the meaning of those words. i have suffered many and grievous things at the hands of the elements, and of the planets; hunger, t

ehalf of the whole universe, even as we are now physically bound unto the cross of suffering: 1 [this is the .oath of the abyss. or the oath of 8 =3. t.s] john st. john 9 ii. that i will lead a pure life, as a devoted servant of the order: iii. that i will understand all things: iv. that i will love all things v. that i will perform all things and endure all things vi. that i will continue in the knowledge and conversation of my holy guardian angel: vii. that i will work without attachment: viii. that i will work in truth: ix. that i will rely only upon myself: x. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! all this did i swear and seal with a stroke upon the bell. then

r respective knees;1 my thumbs joined each to the fourth finger of the proper hand. all my muscles were tightly held; my breath came steady, slow and even through both nostrils; my eyes were turned back, in, up to the third eye; my tongue was rolled back in my mouth; and my thoughts, radiating from that third eye, i strove to shut in unto an ever narrowing sphere by concentrating my will upon the knowledge and conversation of the holy guardian angel. then i struck twelve times upon the bell; with the new month the operation was duly begun. 1 [this is the .thunderbolt. position or svastik.sana described in .liber e] liber dccclx 10 oct. 1. the first day at eight o fclock i rose from sleep and putting on my robe, began a little to meditate. for several reasons.the journey and business of the

or the plant of truth grows not upon the ground. nor measure the motions of the sun, collecting rules, for he is carded by the eternal will of the father. and not for your sake alone. dismiss (from your mind) the impetuous course of the moon, for she moveth always by the power of necessity. the progression of the stars was not generated for your sake. the wide aerial flight of birds gives no true knowledge nor the dissection of the entrails of victims; they are all mere toys, the basis of mercenary fraud, flee from these if you would enter the sacred paradise of piety, where virtue, wisdom, and equity are assembled. and fragment 170 .having put on the completely armed-vigour of resounding light, with triple strength fortifying the soul and the mind, he must put into the mind the various sy

LIBER DCLXXI VEL PYRAMIDOS

of the neophyte v a a publication in class d 1 000. the building of the pyramid. the magus with wand. on the altar are incense, fire, bread, wine, the chain, the scourge, the dagger and the oil. in his left hand the bell he taketh: hail! asi! hail, hoor-apep! let the silence speech beget! two strokes on bell. banishing spiral dance: the words against the son of night tahuti speaketh in the light. knowledge and power, twin warriors, shake the invisible; they roll asunder the darkness; matter shines, a snake. sebek is smitten by the thunder. the light breaks forth from under. he goes to the west, in the centre of the base of the triangle of (m, asi (a, and hoor (c: o thou, the apex of the plane, with ibis head and phoenix wand and wings of night! whose serpents strain their bodies, bounding

LIBER DOMINI

be had in the present, not the future. never sacrifice what you really have for what can never be yours. comment: there may be an afterlife, there may not. whichever the case may be, one should never make any decisions in this life based on what is unknown. 23. do not seek me for a guide, i guide no one. guidance is for the weak and for children, and neither of these belong to me. i am power and knowledge, the great flame of all. comment: those who desire to follow satan must be able to stand on their own, the master will not hold your hand. those who need guidance are probably not suited for the path of the dark lord, who gives strength and knowledge, but not guidance. there is a difference between someone who understands the incompleteness of his/her knowledge and someone who feels this

LIBER E

try and name it. write down the card you name, and the actual card. repeat, and tabulate results. 2. this experiment is probably easier with an old genuine pack of tarot cards, preferably a pack used for divination by some one who really understood the matter. 3. remember that one should expect to name the right card once in 78 times. also be careful to exclude all possibilities of obtaining the knowledge through the ordinary senses of sight and touch, or even smell. there was once a man whose finger-tips were so sensitive that he could feel the shape and position of the pips, and so judge the card correctly. 4. it is better to try first, the easier form of the experiment, by guessing only the suit. 5. remember that in 78 experiments you should obtain 22 trumps and 14 of each other suit;

mentary study and practice, he will do wisely to seek out, and attach himself to, a master, one competent to correct him and advise him. nor should he be discouraged by the difficulty of finding such a person. 7. let him further remember that he must in no wise rely upon, or believe in, that master. he must rely entirely upon himself, and credit nothing whatever but that which lies within his own knowledge and experience. liber e vel exercitiorvm 10 8. as in the beginning, so at the end, we here insist upon the vital importance of the written record as the only possible check upon error derived from the various qualities of the experimenter. 9. thus let the work be accomplished duly; yea, let it be accomplished duly [if any really important or remarkable results should occur, or if any gre

LIBER GRADUUM MONTIS ABIEGNI

posture hatha yoga control of breathing liber ccxx the forging of the magic sword ritual cxx the qabalah liber dcclxxvii gnana yoga control of speech devotion to the order bhakti yoga control of action liber xxvii the casting of the magic cup liber dcccxiii the cutting of the magic wand no ritual no ritual liber lxi and lxv [in certain cases ritual xxviii] porta porta porta col -legii ad s.s. the knowledge and conversation of the holy guardian angel control of thought. raja yoga. harmonizing of the knowledge& powers already acquired. liber mysteriorum the lamp dominus liminis lighting o f the magic 3 1. the probationer. his duties are laid down in paper a, class d.1 being without, they are vague and general. he receives liber lxi and lxv [certain probationers are admitted after six months

the magic pentacle.5 finally he passes ritual cxx,6 which constitutes him a zelator. 3. the zelator. his duties are laid down in paper c, class d. he receives liber ccxx, xxvii, and dcccxiii. examinations in posture and control of breath (see equinox vol. i no. 1. practical. further, he is given two meditation-practices corresponding to the two rituals dclxxi and cxx.7 (examination is only in the knowledge of, and some little practical acquaintance with, these meditations. the complete results, if attained, would confer a much higher grade) further, he forges the magic sword. no ritual admits to the grade of practicus, which is conferred by authority when the task of the zelator is accomplished. liber xiii 4 4. the practicus. his duties are laid down in paper d, class d. instruction and ex

liminis is conferred upon him.18 he is given meditation-practices on the on the control of thought,19 and is instructed in raja-yoga. he receives liber mysteriorum20 and obtains a perfect understanding of the formula of initiation* all these instructions will be issued openly in the equinox in due course, where this has not already been done. gradvvm montis abiegni 5 he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. finally, he lights the magic lamp. at last, ritual viii admits him to the grade of adeptus minor.21 6. the adeptus minor. his duty is laid down in paper g, class d. it is to follow out the instruction given in the eighth athyr for the attainment of the knowledge and conversation of the holy guardian angel [note. this is in trut

more need of human help or instruction; for by this alone may the highest attainment be reached. all these grades are indeed but convenient landmarks, not necessarily significant. a person who had attained them all might be immeasurably the inferior of one who had attained none of them; it is spiritual experience alone that counts in result; the rest is but method. yet it is important to possess knowledge and power, provided that it be devoted wholly to that one work* text (c) ordo templi orientis. key entry and notes by frater t.s. for niwg/ celephais press. this e-text last revised 29.06.2004 liber xiii 6 transcriber.s notes. this electronic text of liber xiii was transcribed from that printed in equinox i (3, with one textual amendation made as noted below. the figure gthe slopes of ab

, but the context in which it is cited, together with the statement in liber 185 that the dominus liminis must learn a part in a temple of initiation, suggests that it may be in part administrative, and concerned with the theory and practice of running a magical order. 21 as far as anyone can tell, ritual viii and gthe instruction given in the eighth athyr (of liber 418) for the attainment of the knowledge and conversation of the holy guardian angel h are the same document; it is not clearly delinated in the equinox publication, but the obvious cut-off point would be from gand thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel. h through to g. so that he shall come at last into the city of the pyramids. h the instruction is printe

LIBER HAD

biquitous centre of every sphere conceivable. this is the second practice of intelligence (ccxx. ii. 3. 5. let the aspirant apply himself to comprehend hadit as the soul of every man, and of every star, conjoining this in his understanding with the word (ccxx. i. 2 .every man and every woman is a star. let this conception be that of life, the giver of life, and let him perceive that therefore the knowledge of hadit is the knowledge of death. this is the third practice of intelligence (ccxx. ii. 6. 6. let the aspirant apply himself to comprehend hadit as the magician or maker of illusion, and the exorcist of destroyer of illusion, under the figure of the axle of the wheel, and the cube in the circle. also as the universal soul of motion (this conception harmonises thoth and harpocrates in a

i. 15, 16. 8. let the aspirant, bearing him as a great king, root out and destroy without pity all things in himself and his surroundings which are weak, dirty, or diseased, or otherwise unworthy. and let him be exceeding proud and joyous. this is the first practice of ethics (ccxx. ii. 18, 19, 20, 21. svb figvra dlv 3 9. let the aspirant apply himself to comprehend hadit as the snake that giveth knowledge and delight and bright glory, who stirreth the hearts of men with drunkenness. this snake is blue and gold; its eyes are red, and its spangles green and ultra-violet (that is, as the most exalted form of the serpent kundalini) this is the sixth practice of intelligence (ccxx. ii. 22, 50, 51) 10. let him further identify himself with this snake. this is the second practice of meditation (

enness. this snake is blue and gold; its eyes are red, and its spangles green and ultra-violet (that is, as the most exalted form of the serpent kundalini) this is the sixth practice of intelligence (ccxx. ii. 22, 50, 51) 10. let him further identify himself with this snake. this is the second practice of meditation (ccxx. ii. 22. 11. let the aspirant take wine and strange drugs, according to his knowledge and experience, and be drunk thereof (the aspirant should be in so sensitive a condition that a single drop, perhaps even the smell, should suffice. ed) this is the first practice of magick art (ccxx. ii. 22. 12. let the aspirant concentrate his consciousness in the rood cross set up upon the mountain, and identify himself with it. let him be well aware of the difference between its own

LIBER HHH

again into the vision, that thereby shalt be perfect in thee. 17. after this shalt thou return into the body, and give thanks unto the most high god iaida; yea, unto the most high god iaida.10 18. mark well that this operation should be performed if it be possible in a place set apart and consecrated to the works of the magic of light. also that the temple should be ceremonially open as thou hast knowledge and skill to perform, and that at the end thereof the closing should be most carefully accomplished. but in the preliminary practice it is enough if thou cleanse thyself by ablution, by robing, and by the rituals of the pentagram and hexagram. 0-2 should be practiced at first, until some realisation is obtained; and the practice should always be followed by a divine invocation of apollo

LIBER ISRAFEL

sm on a papyrus in the british museum (p. lond. 46/ pgm v) see betz (ed, the greek magical papyri in translation for a more literal rendition. t.s] 4 [a golden dawn title for tarot trump ii, gthe high priestess. h. t.s] 4 liber israfel 16 (a pause) 17. the speech in the silence. the words against the son of night. the voice of tahuti in the universe in the presence of the eternal. the formulas of knowledge. the wisdom of breath. the root of vibration. the shaking of the invisible. the rolling asunder of the darkness. the becoming visible of matter. the piercing of the scales of the crocodile. the breaking forth of the light!5 18 (follows the lection) 19. there is an end of the speech; let the silence of darkness be broken; let it return into the silence of light. 20. the speaker silently d

LIBER LIBRAE

? they have been persecuted and reviled, they have been tormented of men; yet through this also has their glory increased. 4. rejoice, therefore, o initiate, for the greater thy trial the greater thy triumph. when men shall revile thee, and speak against thee falsely, hath not the master said, gblessed art thou! h? 5. yet, oh aspirant, let thy victories bring thee not vanity, for with increase of knowledge should come increase of wisdom. he who knoweth little, thinketh he knoweth much; but he who knoweth much hath learned his own ignorance. seest thou a man wise in his own conceit? there is more hope of a fool, than of him. 2 liber libra 6. be not hasty to condemn others; how knowest thou that in their place, thou couldest have resisted the temptation? and even were it so, why shouldst tho

m in the universe, and that thou thyself art but an atom thereon, and that even couldst thou become the god of this earth whereon thou crawlest and grovellest, that thou wouldest, even then, be but an atom, and one amongst many. 15. nevertheless have the greatest self-respect, and to that end sin not against thyself. the sin which is unpardonable is knowingly and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices. 16. to obtain magical power, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory idea that presents itself. 17. fixed thought is a means to an end. therefore pay attention to the power of silent thought and meditation. the material act is but the outward expressi

LIBER LLL PARADIGMAT PIRATE

with that stream of chaos magic thought, rejecting with almost puritanical disdain any ill-defined goal relation to self-actualization, celebrating and supplying good technique that will (probably) yield results here in midgard. however, there is more: those who have had the privilege of working with frater ratatosk know of his extraordinary skills and experience in invocation and evocation. this knowledge shines (darkly) through in this book, especially in the daring, shamanic style of transacting business with goetic spirits, and in the radically left hand path approach to the use of deities in invocation. this level of work places the paradigmal pirate beyond the psychonomicon model, and connects to the theme of pragmatic exploration of working methods that are based on new models of ma

ing, gnosis, weapons/tools, rituals and metamorphosis. each section is done sequentially, with the exception of lucid dreaming, which can be done simultaneously with any of the other sections. depending on your level of expertise, the entire program can be finished anywhere from six months and onward. the exercises presented in the following sections are only guidelines. if the neophyte possesses knowledge of additional techniques and practices, or possesses the capacity to create her own, she is encouraged to do so. the iot considers every candidate on his or her individual merits and qualifications. no single approach could possibly fit every individual aspirant to either the pact or to the 3rd degree within the pact. however, there is a need to set down some guidelines for those who wou

help with this, as other people can readily beat you with an irregular rhythm that will keep you guessing when the next blow will fall. it is recommended that you use an experienced sadist, however, as you don ft want to be injured by someone else fs incompetence. there are also simpler methods for entering into a state of pain gnosis on your own, involving just a small sewing needle and a little knowledge of anatomy. the jesuits taught me this trick; it fs called gstigmata h (after the spontaneous bleeding from the ankles, wrists and side experienced by the extremely religious in imitation of a crucified jewish rebel, and they use it to form a sympathetic link with christ. stigmata are done by locating the main nerve entering either hand at the wrist. the magician places a needle into thi

LIBER LVII

fl. 6th century b.c.e. estimated date of earliest known qabalistic texts (ignoring mythology: 4th or 5th century c.e. who derived from whom, mr. mathers. t.s] on the qabalah 11 reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26 .and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female also? the world elohim is a plural formed from the feminine singular hla, eloh, by adding \y to the word. but in as much as \y is usually the termination of the masculine plural, and is here add

ter h, the .inferior he. to malkuth, the tenth sephira, the bride of microprosopus. advanced students should then go to the fountain head, knorr von rosenroth.s .kabbala denudata. and study for themselves.26 it should not prove easy; frater p, after years of study, confessed .i cannot get much out of von rosenroth; and we may add that only the best minds are likely to obtain more than an academic knowledge of a system which we suspect von rosenroth himself never understood in any deeper sense. as a book of reference to the hierarchical correspondences of the qabalah, of course 777 stands alone and unrivalled. the graphic qabalah has already been fully illustrated in this treatise. see illustrations 2, 12, 16, 17, 18, 19, 21, 22, 24, 27, 28, 29, 33, 34, 35, 38, 39, 40, 41, 43, 45, 46, 47, 4

and malkuth: the crown, the father, and the mother; the son or king; and the bride. also, a division into seven palaces, seven planes, three pillars or columns: and the like. the flashing sword follows the course of the numbers and the serpent nechushtan or of wisdom crawls up the paths which join them upon the tree of life, namely the letters. it is important to explain the position of daath or knowledge upon the tree. it is called the child of chokmah and binah, but it hath no place. but it is really the apex of a pyramid of which the three first numbers form the base. now the tree, or minutum mundum, is a figure in a plane of a solid universe. daath, being above the plane, is therefore a figure of a force in four dimensions, and thus it is the object of the magnum opus. the three paths

averted face (2) with prostration (3) with identification. 418. pertains principally to part ii, q.v. 419. tyf, the letter teth. 434. tld, the letter daleth. 440. ylt, the great dragon.56 441. tma, truth. note 441= 21 21. 21 is hyha, the god of kether, whose will is truth. 450. t, the great dragon. 463. dqch hfm, moses. wand, a rod of almond. 3+ 60+ 400, the paths of the middle pillar. 474. tod, knowledge, the sephira that is not a sephira. in one aspect the child of chokmah and binah; in another the eighth heads of the stooping dragon, raised up when the tree of life was shattered, and macroprosopus set cherubim against microprosopus. see 4= 7 ritual supra.57 also, and very specifically, liber 418. it is the demon that purely intellectual or rational religions take as their god. the spec

arot the law, aort the gate, rota the lady of the path of daleth, ator the wheel. also [la, tld, wn, dwy, adonai (see 65) spelt in full. this important number marks the identity of the augoeides with the way itself(.i am the way, the truth, and the life) and shows the taro as a key; and that the law itself it nothing else than this. for this reason the outer college of the a a is crowned by this .knowledge and conversation of the holy guardian angel. this number too is that of the ritual of neophyte. see liber xiii. 59 [when the first number is n, the second is n2, the third n (n2+ 1/ 2 and the fourth n2 (n2+ 1/ 2. t.s] 40 liber lviii 741. ctma, the four letters of the elements. ma, counting the as 700, the supreme name of the concealed one. the dogma is that the highest is but the four el

LIBER LXI VEL CAUSAE

r, amen. 1. in the beginning was initiation. the flesh profiteth nothing; the mind profiteth nothing; that which is unknown to you and above these, while firmly based upon their equilibrium, giveth life. 2. in all systems of religion is to be found a system of initiation, which may be defined as the process whereby a man comes to learn that unknown crown. 3. though none can communicate either the knowledge or the power to achieve this, which we may call the great work, it is yet possible for initiates to guide others. 4. every man must overcome his own obstacles, expose his own illusions. yet others may assist him to do both, and they may enable him altogether to avoid many of the false paths, leading no whither, which tempt the weary feet of the uninitiated pilgrim. they can further insur

. it was written by one of them that s.d.a..s scheme had always been regarded with disapproval. but since the absolute rule of the adepts is never to interfere with the judgements of any other person whomsoever. how much more, then, one of themselves, and that one most highly revered. they had refrained from active opposition. the adept who wrote this added that the order had already quite enough knowledge to enable it or its members to formulate a magical link with the adepts. 10. shortly after this, one called s.r.m.d. announced that he had formulated such a link, and that himself and two others were to govern the order. new and revised rituals were issued, and fresh knowledge poured out in streams. liber lxi 4 11. we must pass over the unhappy juggleries which characterised the next per

e must pass over the unhappy juggleries which characterised the next period. it has throughout proved impossible to elucidate the complex facts. we content ourselves, then, with observing that the death of one of his two colleages, and the weakness of the other, secured to s.r.m.d. the sole authority. the rituals were elaborated, though scholarly enough, into verbose and pretentious nonsense: the knowledge proved worthless even where it was correct: for it is in vain that pearls, be they never to clear and precious, are given to the swine. the ordeals were turned into contempt, it being impossible for anyone to fail therein. unsuitable candidates were admitted for no better reason than that of their worldly prosperity. in short, the order failed to initiate. 12. scandal arose, and with it

sort. 16. he thereupon by his subtle wisdom destroyed both the order and its chief. vel causa 5 17. being himself no perfect adept, he was driven of the spirit into the wilderness, where he abode for six years, studying by the light of reason the sacred books and secret systems of all countries and ages. 18. finally, there was given unto him a certain exalted grade whereby a man becomes master of knowledge and intelligence, and no more their slave. he perceived the inadequacy of science, philosophy, and religion; and exposed the self-contradictory nature of the thinking faculty. 19. returning to england, he laid his achievements humbly at the feet of a certain adept d.d.s, who welcomed him brotherly and admitted his title to the grade which he had so hardly won. 20. thereupon these two ade

LIBER LXVII THE SWORD OF SONG

something very like a note of interrogation .you want to know what it is, the sword of song called by christians the book of the beast 1904 to my old friend and comrade in the art bhikku ananda metteya and to those fools who by their short-sighted stupidity in attempting to boycott this book have witlessly aided the cause of truth i dedicate these my best words [this book is so full of recondite knowledge of various kinds that it seems quite ineffective to annotate every obscure passage. where references and explanations can be concisely given this has been done] ii the sword of song i suppose. continued the knight, in a superior, but rather offended voice .if you would, please, sir .well, that. pronounced the knight, with the air of having thoroughly studied the question and reached a co

ceive what is truth, he will find it equally well symbolised in most external faiths. it is curious that browning never turns his wonderful faculty of analysis upon the fundamental problems of religion, as it were an axe laid to the root of the tree of life. it seems quite clear that he knew what would result if he did so. we cannot help fancying that he was unwilling to do this. the proof of his knowledge i find in the following lines .i have read much, thought much, experienced much, yet would rather die than avow my fear the naples. liquefaction may be false. i hear you recommend, i might at least eliminate, decrassify my faith since i adopt it: keeping what i must and leaving what i can; such points as this. still, when you bid me purify the same, to such a process i discern no end. fi

e before and after death, we know how to esteme the nazarene. where.s the wet towel? let us first destroy the argument of fools, from paul right downward to the schools, that the ascension.s self rehearsed christ.s godhead by its miracle. grand!.but the power is mine as well! in india levitation counts no tithe of the immense amounts of powers demanded by the wise from chela ere the chela rise to knowledge. fairy-tales? well, first, sit down a week and hold your breath as masters teach49.until you burst, or nearly.in a week, one saith, a month, perchance a year for you, hard practice, and yourself may fly. yes! i have done it! you may too! thus, in ascension, you and i stand as christ.s peers and therefore fit to judge him..stay, friend, wait a bit (you cry .your indian yogis fall back to

u quote my fevered word for better than my health averred? the brainish fancies of a man hovering on delerium.s brink: shall these be classed his utmost span? all that he can or ought to think? no! the strong man and self-reliant is the true spiritual giant. i blame no weaklings, but decline to take their maunderings for mine. you see i do not base my thesis on your book.s being torn to pieces by knowledge: nor invoke the shade of my own boyhood.s agony. soul, shudder not! advance the blade of fearless fact and probe the scar! you know my first-class memory? well, in my life two years there are twelve years back.not so very far! two years whereof no memory stays. one ageless anguish filled my days so that no item, like a star sole in the supreme night, above stands up for hope, or joy, or

e correct form of address from a pupil to his teacher. see sabhapaty swami.s pamphlet on yoga. 35 40 45 50 55 60 65 70 my mahatma. what price kut humi? oh, how wise grampa must have been, bobbie! 24 the sword of song he taught me a, he taught me b, he stopped my baccy17 and my tea. he taught me y, he taught me z, he made strange noises in my head. he taught me that, he taught me this, he spoke of knowledge, life, and bliss. he taught me this, he taught me that, he grew me mangoes in his hat18 i brought him corn: he made good grist of it. and here, my christian friend .s the gist of it! first, here.s philosophy.s despair the cynic scorn of self. i think at times the search is worth no worry, and hasten earthward in a hurry, close spirit.s eyes, or bid them blink, go back to swinburne.s19 co

LIBER LXXVIII

, h represent the yodh forces 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. a description of the cards of the taro 11 the four queens 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

gelic hand, as before, holds a group of stems of waterlilies or lotuses, from which six flowers bend, one over each cup. 34 liber lxxviii from these flowers a white glistening water flows into the cups as from a fountain, but they are not yet full. above and below are! and h referring to the decan. commencement of steady increase, gain and pleasure; but commencement only. also affront, detection, knowledge, and in some instances contention and strife arising from unwarranted self-assertion and vanity. sometimes thankless and presumptuous; sometimes amiable and patient. according to dignity as usual. tiphareth of h (beginning of wish, happiness, success, or enjoyment. therein rule lakln and layyy. xxxii the lord of illusionary success seven of chalices the seven cups are arranged as two des

or torches crossed. flames issue from the point of junction. above and below are two small flaming wands, with the symbols of$ and a representing the decan. perfection or completion of a thing built up with trouble and labour. rest after labour, subtlety, cleverness, beauty, mirth, success in completion. reasoning faculty, conclusions drawn a description of the cards of the taro 43 from previous knowledge. unreadiness, unreliable and unsteady through over-anxiety and hurriedness of action. graceful in manner, at times insincere, etc. chesed of y (settlement, arrangement, completion. herein are laann and latyn angelic rulers. xlviii the lord of material trouble five of pentacles a white radiant angelic hand issuing from clouds, and holding a branch of the white rose tree, but from which th

latyn angelic rulers. xlviii the lord of material trouble five of pentacles a white radiant angelic hand issuing from clouds, and holding a branch of the white rose tree, but from which the roses are falling, and leaving no buds behind. five pentacles similar to the ace. above and below are# and b. loss of money or position. trouble about material things. labour, toil, land cultivation; building, knowledge and acuteness of earthly things, poverty, carefulness, kindness; sometimes money regained after severe toil and labour. unimaginative, harsh, stern, determined, obstinate. geburah of (loss of profession, loss of money, monetary anxiety. herein the angels hyhbm and laywp rule. xlix the lord of material success six of pentacles a white radiant angelic hand holding a rose branch with white

not much affected by either. a description of the cards of the taro 53 a method of divination by the tarot [this method is that given to students of the grade adept adeptus minor* in the r.r. et a.c. but it has been revised and improved, while certain safeguards have been introduced in order to make its abuse impossible..o.m] 1. the significator. choose a card to represent the querent, using your knowledge or judgment of his character rather than dwelling on his physical characteristics. 2. take the cards in your left hand. in the right hand hold the wand over them, and say: i invoke thee, i a o, that thou wilt send h r u, the great angel that is set over the operations of this secret wisdom, to lay his hand invisibly upon these consecrated cards of art, that thereby we may obtain true kno

LIBER MMCMXI NOTE ON GENESIS

me as his pupil, and, living in his house, i studied daily under his guidance the holy qabalah. upon his withdrawal.whether to enjoy his earned reward, or to perform the work of the brotherhood in other lands or planets matters nothing here*.he bequeathed to me a beautiful garden. the like of which hath rarely been seen upon earth. it has been my pious duty to collate and comment upon this arcane knowledge, long treasured in my heart, watered alike by my tears and my blood, and sunned by that all-glorious ray that multiplieth itself into an orb ineffable. in this garden no flower was fairer than this exquisite discourse; i beg my readers to pluck it and lay it in their hearts. it should be studied in connection with the book 777, and with the sepher sephiroth, a magical dictionary of pure

ast letter of the verse is (the letter of hope, by qabalah of* whose key number is 17: by taro.hope; whose title is daughter of the firmament, dweller between the waters. the initial h is but the article .the. for 11 is the number of the qliphoth; but when the fall had occurred and the sephira malkuth had been cut off from the tree by the folds of the dragon there was added unto the tree tod, the knowledge, as the 11th sephira, to preserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh salvation. wherefore also is 11 the key number of the great saviour fs name (hwchy= 29= 11, and this is also in the tar

LIBER O

he use of the magic ceremonies; and finally the methods which follow in chapter v .viator in regnis arboris* and in chapter vi .sagitta trans lunam (in another book will it be treated of the expansion and contraction of consciousness; progress by slaying the cakkrams; progress by slaying the pairs of opposites; the methods of sabhapaty sw.mi &c &c.2) ii 1. the student must first obtain a thorough knowledge of book 777, especially of columns i.,clxxxii.3 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 equinox i (2. crossreferences 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 colu

y of columns i.,clxxxii.3 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 equinox i (2. crossreferences 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 [lat .the traveller in the kingdoms of the tree (scil. of life [lat .the arrow beyond the moon (the reference being to the path of samekh on the kircher tree] svb figvra vi. 3 lineal figures the octagon and octagram, the god who rules that planet thot

LIBER OS ABYSMI VEL DAATH

cation in class c g i (motto, titles, etc, a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: that i will lead a pure life, as a devoted servant of the order: that i will understand all things: that i will love all things: that i will perform all things and endure all things: that i will continue in the knowledge and conversation of my holy guardian angel. that i will work without attachment: that i will work in truth: that i will rely only upon myself: that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! h the oath of the abyss. 1 1. this book is the gate of the secret of the universe

niverse. and by the universe we mean not that petty universe which the mind of man can conceive, but that which is revealed to his soul in the samadhi of atmadarshana. 24. thence may he enter into a real communion with those that are beyond, and he shall be competent to receive communication and instruction from ourselves directly. 13 [the task of an adeptus minor (liber 185) is to gattain to the knowledge and conversation of his holy guardian angel. h] 4 liber os abysmi vel daath 25. thus shall we prepare him for the confrontation of choronzon and the ordeal of the abyss, when we have received him into the city of the pyramids. 26. so, being of us, let the master of the temple accomplish that work which is appointed (in liber 418 is an adequate account of this ordeal and reception. see al

LIBER PORTA LUCIS

ay of my light, as a messenger unto that small dark orb. 3. then v.v.v.v.v. taketh up the word, and sayeth: 4. men and women of the earth, to you am i come from the ages beyond the ages, from the space beyond your vision; and i bring to you these words. 5. but they heard him not, for they were not ready to receive them. 6. but certain men and women heard andunderstood, and trhough them shall this knowledge be made known. 7. the least therefore of them, the servant of them all, writeth this book. 8. he writeth for those that are ready. thus is it known if one be ready, if he be endowed with certain gifts, if he be fitted by birth, or by wealth, or by intelligence, or by some other manifest sign. and the servants of the master by his insight shall judge of these. 9. this knowledge is not for

edge is not for all men; few indeed are called, but of these few many are chosen. 10. this is the nature of the work. 2 liber b vel magi 11. first, there are man and diverse conditions of life upon this earth. in all of these is some seed of sorrow. who can escape from sickness and from old age and from death? 12. we are come to save our fellows from these things. for there is a life intense with knowledge and extreme bliss which is untouched by any of them. 13. to this life we attain even here and now. the adepts, the servants of v.v.v.v.v, have attained thereunto. 14. it is impossible to tell you of the splendours to which they have attained. little by little, as your eyes grow stronger, will we unveil to you the ineffable glory of the path of the adepts, and its nameless goal. 15. even

ve, there seems nothing to choose between buddha and mohammed, between atheism and theism. 20. the many change and pass; the one remains. even as wood and coal and iron burn up together in one great flame, if only that furnace be of transcendent heat; so in the alembic of this spiritual alchemy, if only the zelator blow sufficiently upon his furnace all the systems of earth are consumd in the one knowledge. 21. nevertheless, as a fire cannot be started with iron alone, in the beginning one system may be suited for one seeker, another for another. 22. we therefore who are without the chains of ignorance, look closely into the heart of the seeker and lead him by the path which is best suited to his nature unto the ultimate end of all things, the supreme realization, the life which abideth in

LIBER SAMEKH

ion] pr.n.y.ma properly performed [it has been found necessary to show this because students were trying to do it without exertion, and in other ways incorrectly..ed] 1. the end of p.raka. the bad definition of the image is due to the spasmodic trembing which accompanies the action. 2. kumbhaka. 3. the end of rechainliber samekh being the ritual employed by the beast 666 for the attainment of the knowledge and conversation of his holy guardian angel during the semester of his performance of the operation of the sacred magick of abramelin the mage. prepared an xvii! in 6 f at the abbey of thelema in cephaloedium, by the beast 666 in service to frater progradior. to which is added liber viii being the ritual revealed in the vision of the eighth athyr for the attainment of the knowledge and c

normous swallowing capacity, etc. the word that goeth from (a) free breath (u) through willed breath (m) and stopped breath (gn) to continuous breath, thus symbolizing the whole course of spiritual life. a is the formless zero; u is the sixfold solar sound of physical life, the triangle of soul being entwined with that of body; m is the silence of gdeath h; gn is the nasal sound of generation and knowledge. liber samekh svb figvra dccc 8 section ff. 1. this is the lord of the gods. 2. this is the lord of the universe. 3. this is he whom the winds fear. 4. this is he, who having made voice by his commandment is lord of all things, king, ruler and helper. hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth:

laims his angel as ghimself made perfect h; adding that this individuality is inscrutable and inviolable. in the neophyte ritual of g d (as it is printed in equinox i (2, for the old aon) the hierophant is the perfected osiris, who brings the candidate, the natural osiris, to identity with himself. but in the new aon the [see al ii, 22] any such formula should be used only when the adept has full knowledge based on experience of such matters. liber samekh svb figvra dccc 12 hierophant is horus (liber ccxx i, 49* therefore the candidate will be horus too.13 what then is the formula of the initiation of horus? it will no longer be that of the man, through death. it will be the natural growth of the child. his experiences will no more be regarded as catastrophic. their hieroglyph is gthe fool

ion that destroys and devours godhead, for the purpose of the incarnation of any god. the combined action of these two devils is to allow the god upon whom they prey to enter into the enjoyment of existence through the sacrament of dividual glife h (bread.the flesh of besz) and glove h (wine.the blood or venom of apophrasz. line 8 he acclaims his angel as having geaten of the fruit of the tree of knowledge of good and evil h; otherwise, having become wise (in the dyad, chokmah) to apprehend the formula of equilibrium which is now his own, being able to apply himself accurately to his selfappointed environment. line 9 he acclaims his angel as having laid down the law of love as the magical formula of the universe, that he[ gabrogate are all rituals, all ordeals, all words and signs. ra-hoor

lf into discredit; almost all such catastrophes are due to trying to build the temple of the spirit without proper attention to the mental laws of structrue and the physical necessities of freedom. the mind must be brought to its utmost pitch of perfection, but according to its own internal properties; one cannot feet a microscope on mutton chops. it must be regarded as a mechanical instrument of knowledge, independent of the personality of its possessor. one must treat it exactly as one treats one fs electroscope or one fs eyes; one must guard against the danger of disturbance due to the influence of one fs wishes. a physician calls in a colleage to attend his own family, knowing that personal anxiety may derange his judgement. a microscopist who trusts his eyes when his pet theory is at

LIBER SEPTEM REGUM SANCTORUM

throne) mercury welcome, welcome, welcome, for thou art chosen, o thou that hast aspired to the brotherhood immortal. aspiration is strength& i give thee of my bounty: learning& eloquence& the power to heal the ills of men. all these hast thou won by virtue of that single aspiration. but beware of the black shadow at my side, for a thief shall come upon thee& despoil thee& thou shalt have no more knowledge& with disease thy body shall dissolve away if thou so much as lift thine eyes unto his face. place therefore thine head upon my knees, that i may put mine hands upon thine head& bless thee with my blessings (he does so) welcome wast thou& thou shalt be welcome to my brethren. pass thou on (they reach the seventh throne) moon welcome, welcome, welcome, for thou art chosen, o thou that has

LIBER THISHARB

, a giant why? confronts him with uplifted club. 36. there is no minutest atom of his composition which can be withdrawn from him without making him some other than what he is, no useless moment in his past. then what is his future? the gvictoria h is not a waggon; it is not intended for carting hay. it is not a sulky; it is useless in trotting races. 37. so the adept has military genius, or much knowledge of greek: how do these attainments help his purpose, or the purpose of the brothers? he was put to death by calvin, or stoned by hezekiah; as a snake he was killed by a villager, or as an elephant slain in battle under hamilcar. how do such memories help him? until he have thoroughly mastered the reason for every incident in his past, and found a purpose for every item of his present equ

: 1. i (motto, titles, etc, a member of the body of god, hereby bind myself on behalf of the whole universe, even as we are now physically bound unto the cross of suffering: 2. that i will lead a pure life, as a devoted servant of the order: 3. that i will understand all things: 4. that i will love all things: 5. that i will perform all things and endure all things: 6. that i will continue in the knowledge and conversation of my holy guardian angel: 7. that i will work without attachment: 8. that i will work in truth: 9. that i will rely only on myself 10. that i will interpret every phenomenon as a particular dealing of god with my soul. and if i fail herein, may my pyramid be profaned, and the eye be closed upon me! this was probably devised by crowley, patterned after the adeptus minor

LIBER V VEL REGULI

i have made matter and motion for my mirror; i have decreed for my delight that nothingness should figure itself as twain, that i might dream a dance of names and natures, and enjoy the substance of simplicity by watching the wanderings of my shadows. i am not that which is not; i know not that which knows not; i love not that which loves not. for i am love, whereby division dies in delight; i am knowledge, whereby all parts, plunged in the whole, perish and pass into perfection; and i am that i am, the being wherein being is lost in nothing, nor deigns to be but by its will to unfold its nature, its need to express its perfection in all possibilities, each phase a partial phantasm, and yet inevitable and absolute. i am omniscient, for naught exists for me unless i know it. i am omnipotent

ch) is not another, yet unconscious of himself until his oneness expresses itself as a duality. any impression or idea is unknowable in itself. it can mean nothing until brought into relation with other things. the first step is to distinguish one thought from another; this is the condition of recognizing it. to define it, we must perceive its orientation to all our other ideas. the extent of our knowledge of any one thing varies therefore with the number of ideas with which we can compare it. every new fact not only adds itself to our universe, but increases the value of what we already possess. in al this .the. or .god. arranges for .countenance to behold countenance. by establishing itself as an equilibrium,10 a the one-naught conceived as l the two-naught. this l is the son-daughter ho

can have, any real meaning. if a man in delirium tremens fell into the hudson river, he might remember the proverb and clutch at an imaginary straw. words such as .truth. are like that straw. confusion of thought is concealed, and its impotence denied, by the invention. this paragraph opened with .we know: yet, questioned .we. make haste to deny the possibility of possessing, or even of defining, knowledge. what could be more certain to a parabola-philosopher that he could be approached in two ways, and two only? it would be indeed little less that the whole body of his knowledge, implied in the theory of his definition of himself, and confirmed by every single experience. he could receive impressions only be meeting a, or being caught up by b. yet he would be wrong in an infinite number o

LIBER VII

two real numbers it will always be possible to put one in between them. this postulate is now regarded as unproveable using the generally accepted axioms of set theory (in any case in crowley.s example a0 is an underestimate) 14 chaldaan oracles, paraphrased from fragments 196 and 199 in westcott editiraliber viii$ 3xeolfdwlrq lq &odvv' and thus shall he do who will attain unto the mystery of the knowledge and conversation of his holy guardian angel: first, let him prepare a chamber, of which the walls and the roof shall be white, and the floor shall be covered with a carpet of black squares and white, and the border thereof shall be blue and gold. and if it be in a town, the room shall have no window, and if it be in the country, then it is better if the window be in the roof. or, if it b

he had made upon the vellum in the fire of the lamp. then, at his prayer, shall the chamber be filled with light insufferable for splendour, and a perfume intolerable for sweetness. and his holy guardian angel shall appear unto him, yea, his holy guardian angel shall appear unto him, so that he shall be wrapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of the holy guardian angel. and for three days after he shall remain from sunrise unto sunset in the temple, and he shall obey the counsel that his angel shall have given unto him, and he shall suffer those things that are appointed. and for ten days thereafter shall he withdraw himself as shall have been taught unto him from the fullness of that communion, for he must h

of the ninety-one days he shall return into the world, and there shall he perform that work to which the angel shall have appointed him. and more than this it is not necessary to say, for his angel shall have entreated him kindly, and showed him in what manner he may be most perfectly involved. and unto him that hath this master there is nothing else that he needeth, so long as he continue in the knowledge and conversation of the angel, so that he shall come at last into the city of the pyrami pliber xcv the wake world a tale for babes and sucklings v a a publication in class c the wake world a tale for babes and sucklings (with explanatory notes in hebrew and latin for the use of the wise and prudent) qu.ran. un cantique allegorique, hebraique, et mystique. panny. except ye become as litt

LIBER XLI THIEN TAO

to see her one day a happy wife and mother. to the prude equally i prescribe a course of training by which 10 liber xli she shall comprehend the holiness of sex. unchastity forms part of that training, and i should hope to see her one day a happy wife and mother. gto the bigot i commend a course of thomas henry huxley; to the infidel a practical study of ceremonial magic. then, when the bigot has knowledge and the infidel faith, each may follow without prejudice his natural inclination; for he will no longer plunge into his former excess. gso also she who was a prostitute from native passion may indulge with safety in the pleasure of love; she who was by nature cold may enjoy a virginity in no wise marred by her disciplinary course of unchastity. but the one will understand and love the ot

sick, although his genius for naval strategy had no equal in the seven abysses of water, after a month as stowaway on a fishing boat (by the orders of kwaw) assumed the rank of admiral of the fleet, and has inflicted a series of complete and crushing defeats upon the british admirals, who though they had been on the water all their lives, had incomprehensibly omitted to acquire any truly accurate knowledge of the metaphysical systems of sho pi naour and ni tchze. gagain, hu li, the financial genius, who had hitherto been practically useless to his country on account of that ugliness and deformity which led him to shun the society of his fellows, was compelled by kwaw to exhibit himself as a freak. a fortnight of this cured him of shyness; and within three months he has nearly doubled the r

LIBER XXXIII AN ACCOUNT OF AA

cher. 1 [the revisers wish to acknowledge gratefully the translation of madame de steiger, which they have freely quoted] it is necessary, my dear brothers, to give you a clear idea of the interior order; of that illuminated community which is scattered throughout the world, but which is governed by one truth and united in one spirit. this community possesses a school, in which all who thirst for knowledge are instructed by the spirit of wisdom itself; and all the mysteries of nature are preserved in this school for the children of light. perfect knowledge of nature and of humanity is taught in this school. it is from her that all truths penetrate into the world; she is the school of all who search for wisdom, and it is in this community alone that truth and the explantation of all mystery

ruths of the sanctuary were taken into every nation, and modified symbolically according to their customs, capacity for instruction, climate, and receptiveness. so that the external types of every religion, worship, ceremonies and sacred books in general have more or less clearly, as their object of instruction, the interior truths of the sanctuary, by which man will be conducted to the universal knowledge of the one absolute truth. the more the external worship of a people has remained united with the spirit of esoteric truth, the purer its religion; but the wider the difference between the symbolic letter and the invisible truth, the more imperfect has become the religion. finally, it may be, the external form has entirely parted from its inner truth, so that ceremonial observances witho

time to time decided upon political strategic action. thus, when the earth was night utterly corrupt by reason of the great sorcery, the brethren sent mohammed to bring freedom to mankind by the sword. this being but partially a success, they raised up one luther to teach freedom of thought. yet this freedom soon turned into a heavier bondage than before. then the brethren delivered unto man the knowledge of nature, and the keys thereof; yet this also was prevented by the great sorcery. now then finally in nameless ways, as one of our brethren hath it now in mind to declare, have they raised up one to deliver unto men the keys of spiritual knowledge, and by his work shall he be judged. this interior community of light is the reunion of all those capable of receiving light, and it is known

wisdom into a political edifice, the interior society retires and leaves only the letter without the spirit. it is thus that secret external societies of wisdom were nothing but hieroglyphic screens, the truth remaining inviolable in the sanctuary so that she might never be profaned. in this interior society man finds wisdom and with her all. not the wisdom of this world, which is but scientific knowledge, which revolves round the outside but never touches the centre (in which is contained all strength, but true wisdom, understanding and knowledge, reflections of the supreme illumination. an account of a a 5 all disputes, all controversies, all the things belonging to the false cares of this world, fruitless discussions, useless germs of opinions which spread the seeds of disunion, all er

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

great many ways, scandinavia through the viking age was for all intents and purposes an oral society, one in which nearly all information was encoded in mortal memory.rather than in books that could be stored.and passed from one memory to another through speech acts. some speech acts were formal in nature, others not. but like speeches that politicians adapt for different audiences, much ancient knowledge must have been prone to change in oral transmission. without the authority of a written document, there was no way to compare the versions of a text, and we therefore cannot assume that a text recorded in a thirteenth-century source passed unchanged through centuries of oral transmission. this fact makes it extremely difficult to discuss with any authority the time or place of origin of

ase word of a kenning.for example, ggna of rings h for woman.can give us some indication as to whether the figure in question was at all known. skaldic poetry, then, was a showy, ornate oral poetry, which must have taken much time to master; indeed, it is clear that a certain amount of training would have been needed just to understand it as a member of the audience. it is certainly possible that knowledge of the myths survived the conversion to christianity because of the value early christian iceland placed on the skaldic poems about kings and rulers. in other words, it is possible that the continued transmission of poetry about early kings and battles as historical sources required a continuing knowledge of heroic legend and of myth, not as the object of belief or as something associate

e flood, people lost sight of god, but they observed that there were similarities and yet differences among humans, animals, and the earth, and they began to trace their genealogies from earth. and seeing the importance of the heavenly bodies for time reckoning, they assumed that some being had ordered the course of these bodies and probably existed before they did and might rule all things. this knowledge they possessed was worldly knowledge, for they lacked spiritual knowledge. this is medieval speculation on the origin of paganism, and it ascribes to pagans a kind of natural religion, one based on unenlightened observation of the environment. it was especially attractive to icelanders like snorri, who traced their genealogies from pagans and for whom the conversion of their land to chri

mber of small pieces of stamped gold foil that are increasingly being unearthed in apparent cult contexts from viking age sites in scandinavia. sometimes these portray a man and woman, but there is no direct connection to any text. these fascinating objects belong to the study of the history of religion, but not yet to the study of scandinavian mythology. finally, in discussing the sources of our knowledge of scandinavian mythology, i must mention etymology (the study of the origin and historical development of words, especially in the study of place-names. etymology can help us understand the original nature of a god by asking about the meaning of the name of a god in proto-germanic, the language of the germanic peoples around the start of our era, or in proto-indo-european, the parent la

the terrified king geirrod in grimnismal before beginning the list of names that leads to his epiphany. but agir was also a famous guest, according to snorri. the frame story that he uses in the first sections of skaldskaparmal begins with this introduction of agir: a man was named agir or hler; he lived on that island which is now called hler fs island [modern lasso in denmark. he had much magic knowledge. he made his way to asgard, but the asir knew of his journey in advance. he was well received, but many things were done with illusions. the similarities to gylfaginning are remarkable, and they are only extended when bragi, who is seated next to agir, begins to tell agir stories: the mythic narratives in skaldskaparmal, beginning with the thjazi-idun-skadi complex. agir asks questions a

LOGOMACHY OF ZOS

logy; instructions for integrating the study of norse mythology into home schooling; science fiction; astrology. just exercise care. if it doesn ft look right, it probably isn ft. after all, if i, an expert in old norse.icelandic mythology, were to devise and print on the internet plans for a supersonic jet, would you build and fly iisthe logomachy of zos by austin osman spare wisdom is a stasis: knowledge is like the 'snake of eternity, constantly eating itself and never finishing. more bathos: connexity of all our bloody selves to ego is a nightmare commanded by the overlooked, unobeyed latencies of return, essential for re-union. ego expands by that which evokes mutual effluxes; therefore look for the theocentric in the egocentric. if god personalizes our deficiencies, then, we thus per

ression. falsehood, and all sham conceits, are the reflected memory of the derelated and forgotten event resurging, re-exhibiting for validation; for whatever you pretend, holds a misplaced truth, i.e, inaccurately related time and place. this also is true of the future. time here is long c of whom do we ask forgiveness when we hate ourselves? our urges are ever ubiquitous, affinities change, and knowledge becomes redundant. never too old to learn, always too old to be taught. if all realization is by our relatability to different co-existences, then making the more variable is one purpose of being. the life-force and the ids have their logic, which does not preclude our having our own diversity of will. there is virtue in all non-conformity because it makes new forms. ecstasy is our out-s

what we are conceiving? the mocking ape, the smiling god, both beckon and will endow. thrice did i slip backwards into strange forms of myself, and thrice did my soul save me. much is realized that seldom can be expressed and when it might be told.dissolves. mind, body, ego and all things are formulated from desire; to desire forever c within the alphabet lies all the arbitrary abracadabra of our knowledge. the dominant difference between each of us, and between all of us and% arbitrary. outstanding ability shows affective psychic union. art alone having the gift of tongues has universal understanding, hence to know its fundaments is the initial path to wisdom and knowledge. however great your reach, whatever you touch, shall touch flesh. we cannot love love too much when we find it. there

ng to face things. our near relatives are the greatest insurance against belief in ourselves. when art is wanting the beast is superior. the one constancy in life is change, yet the becoming or going is seldom pleasant. birth and death begin, like everything else, before the event. god is often a generalization of our ignorance and unfulfilment, as "god knows" and "in. 0.we forget that we are the knowledge of god and his good time. anything is justified if superbly simulated; it becomes believable. the body is so pregnant with beauty that we should be careful of our embellishments. one thought fills vacuity, two would become actuality and infinite complexity. passion has no longevity whatever its object, and has direful awakening. t..1 2* 3"4 "4 5..1 2( 6. 87 only the inspired mind is lice

the whole of religions and mathematics. truth is emergent and levels our necessities of direction (general or specialized. the function of truth is coherence, it indirectly forms our beliefs and values. we are all specimens of self-evident truth, i.e. audient and endemic as the intermediacy of pure ego (informing agent) and empirical ego (conative, conscience being the nexus (emotional value: all knowledge is of one thing through another. within us all, and ever co-essential, is a prescient unknown informer who tones all experience as good and evil: therefore, whatever values or beliefs we hold, to transgress them is fatal. any fact or fiction has no difficulty in finding relatables as supporting w=h' z' 5( w( 1"4..q* reality when instantly and simultaneous to time and place. our difficult

LUCIFERIAN SORCERY

drive and calling to the blood, the vein of the witch moon which feeds our dreams of witches sabbat communion. the witches sabbat gnosis is achieved by the desire to dive the depths of the heart and soul. considering the approach to luciferian witchcraft or cunning craft, the individual desire to advance through the avenues of the art of magick and sorcery is reflective of the luciferian ideal of knowledge becoming wisdom, and the transference therein. this would exude a historical linage in the spirit of each individual, regardless of family linage and heritage. birthright does make the king, but it does not make the magician. a will to achieve, ambition and the desire and drive make the advancing sorcerer, and through actually practicing the art of magick and witchcraft will the grand aw

h in itself, it demands the will to control the results to some extent and to make intelligent decisions about what could be the future. remember, you control a majority of your future. the leaving of ones spirit to fly in the night as any ancestral form such as bat, owl, wolf or human form allows the shadow or soul (called ba in egyptian systems) to nourish from the sleepers and achieve a hidden knowledge transmitted only by the path of the unseen. it is from this that we awake, and to be understood clearly, advance us in the image of the prince of darkness whom is ultimately revealed as the lord of light. upon the great meeting of lilith, the witch queen of the sabbat, shall the woman emerge as the model for the goddess to manifest in the earth. therefore shall the woman dress, think and

nk and align herself with this positive and balanced image of death and life, that through the witchcraft shall she set herself up as queen and mistress of the beast 666, whom is the solar force of creation and joy. the woman is highly respected in the witches sabbat path, as she is the beauty, life and joy of the feminine which is beheld in us all. it is through her womb that the night transfers knowledge and one must seek to continually manifest this through the individual, being male or female. the sabbat is the manifestation of the witch queen in all of her aspects, thus she is deadly and protective at the same time. the sabbat is paralleled in morocco by the ancient meeting of spirits called the zabbat, translating the forceful or powerful one, and those who attended this occasion are

ernal tread, as it brings 11 one to the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the witches sabbat circles of time or renouncing to a much kinder garden path. the witches sabbat of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light persuasion. we consider that every individual has the right to believe and practice what he or she wills, unless it harms another unjustifiably. the order of phosphorus is against bigotry and racism, considering such as the filth of non-human advancement (above set the adversary based from aos illustrations) the order of phosphorus as a whole considers

ve path be built and expanded upon by each individual, allow interpretation to mold through each witch or sorcerer seeking the path. the symbol of the devil within the dark witches sabbat path is symbolic of transformation within each individual, which appears at first glance, dark and foreboding yet essentially allows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil or shaitan as it is called is a part of the gnosis of luciferian selfliberation and awakening. the devil is essentially, humanity s darkside, the very essence of infernal teachings that reveal man and woman as holding their own infinite potential. the light of knowledge which depicts good and evil is a great w

LUCIFERIAN SORCERY AND SET TYPHON

er' or 'otherness, the alphabet of desire is an unspeakable grammar which communicates with azoth or the subconscious. azoth is the beginning and the end, that which encompasses the in-between. as a sethian or luciferian, may incorporate the alphabet of desire as a tool of self-determination, or will to achieve ones goals. the alphabet of desire may be a useful tool of exploration to advance ones knowledge in the learning of herbs and their uses, astral projection, learning martial arts, understanding tarot correspondences, whatever it may be. the luciferian grimoires such as liber hvhi, luciferian witchcraft and book of the witch moon incorporate the alphabet of desire as the means of communication with the sorcerers' familiar, the `holy guardian angel' and `evil genius' of the cabbala. t

leviathan or the ouraborus is considered the encircler of ones path, or will. it surrounds and brings in all exteriors as designed by the sorcerer's desire, will and belief. leviathan as featured in yatuk dinoih is the dragon which brings the union of lilith and samael within the magician, that the path is brought forth. shaitan/lucifer lucifer is the bringer of light, the fallen angel who prides knowledge and wisdom above blind faith and servitude. lucifer was the seraph who with a flaming sword and beautiful visage guarded the throne of god in the heavens. it was because of stasis that lucifer sought to rebel, to initiate becoming in the exploration of his shadow self. the angel then became as daemon also, holding both quality of darkness and light. lucifer fell unto earth and sought the

dge and wisdom above blind faith and servitude. lucifer was the seraph who with a flaming sword and beautiful visage guarded the throne of god in the heavens. it was because of stasis that lucifer sought to rebel, to initiate becoming in the exploration of his shadow self. the angel then became as daemon also, holding both quality of darkness and light. lucifer fell unto earth and sought the very knowledge of earth, and within it the powers that such the darkness would bring. iblis, a title of shaitan is described in ancient texts as a spirit of fire, one whose eternal flame would bow before no one, not even a god force. iblis/shaitan understood he was unique and powerful within his being, and that by separating himself from the natural order, would become as a god. azothoz presents a ciph

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

grimoire of luciferian witchcraft, vampyrism and chaos magick by michael ford, 1999, 2001 many understand the essence of witchcraft as in relation to nature and general folk craft. while the folk magic brought from europe flourished in the form of wicca, mainly due to gerald gardner s (1886-1964) extensive writings and coven expansion. the system regarded magic as a natural process, and to build knowledge from the earth, from which is powers reside. many grasped this ideology well, given aid no doubt to the nature conscious fever of the 1960 s (1. it is considered that humanity has destroyed enough of its natural resources to begin the long process of re-building from the industrial revolution. witchcraft offered a sister/brotherhood of individuals seeking the love of nature and folk magi

ead, as it brings one to the ultimate personal power of self-deification. many are not able to understand this state of being, the ascent to become god or goddess, thus either failing and loosing their mind in the sabbatic circles of time or renouncing to a much kinder garden path. the luciferian witchcraft tradition of the order of phosphorus respects all paths that lead to human advancement and knowledge, including those of the white light persuasion. we consider that every individual has the right to believe and practice what he or she wills, unless it harms another unjustifiably. the order of phosphorus is against bigotry and racism, considering such as the filth of non-human advancement. the order of phosphorus as a whole considers itself as a manifestation of lucifer itself, those wh

region, beneficial to those who dive the mirror of lilith and become stronger. through the diving of darkness one shall embrace the light. the symbol of the devil within luciferian witchcraft is symbolic of transformation within each individual, which appears at first glance, dark and foreboding yet essentially allows a great light of wisdom and power to be revealed. this is the black flame, the knowledge of self-consciousness and the process of becoming something greater. the devil is essentially, humanity s darkside, the very essence of infernal teachings that reveal man and woman as holding their own infinite potential. the light of knowledge which depicts good and evil is a great wisdom few may handle responsibly, it allows one to create and destroy. the devil is defined as the person

g the formation of the technical term called chaos magick in the 70 s. wisdom is the point of conscious understanding that is essential for the practice and life work of the craft of the wise. one may find considerable study in the four elements as described by robert cochrane of the clan of tubal cain. as is within all luciferian traditions, the significance of individual study and obtainment of knowledge is paramount. the answers to all things, according to robert cochrane (5. are in the air inspiration which is brought on the winds shall give the gift of answers to the many questions you may seek. the trees will bring power and the sea will bring patience, for as cochrane wrote, the sea is the womb which contains the memory of all things. you essentially will be brought to listen to the

LUCIFERIAN WITCHCRAFT THE MYSTERY REVEALED

the path is that of sorcery/witchcraft and the mysteries of astral vampirism. this is the area of which the individual who seek the control of the self and the exterior through sorcery and goetic black magick, more properly, the left hand path. the lhp is defined as a system that is relative, and realistic towards the inner or deep desire within humans to be free, independent and strong. to seek knowledge, wisdom and areas of personal growth and betterment is the great desire of humanity itself. this is why essentially the left hand path is the foundation for human advancement, as it teaches us to become like lucifer or lilith itself, independent, knowledge seeking and self-deified. the black magickian often called witch or warlock are the individuals who taste from the chalice of the ser

did not, and certain spirits of the watchers still walk the earth inspiring the lore of the wise, from the shadows of the dead. this lore exists within our minds and holds strength within our minds eye. the initiate into the shadows of the sabbatic path understands the darkness and light within he/she, how to master it and use the insight to improve his or her life. the luciferian path is one of knowledge and must be held with an open mind. different paths teach many different things, and should be understood as suucin the united states of america on acid-free paper to all free thinkers, past, present, and ever to be this page intentionally left blank human reason must never be subjugated to a dogma, or to a myth, or to a preconceived idea because for human reason to do so would be for hu

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

in religious beliefs had been settled earlier (although not quite completely) and was certainly not expected to be legislated upon. in essence, science and faith had arrived at a state of modus vivendi in europe, with the united states more or less following suit shortly after the scopes trial. and this is indeed the way it should be, because science and religion represent very different modes of knowledge and understanding. even though both can address similar questions (what is the origin of the universe? what is the origin of life, they tackle these questions from very different perspectives and on completely different levels. in brief, science does not need religion, and religion does not need science.when they try to encompass one another, both become self-destructive. unfortunately

ace it with something more in agreement with their particular christian convictions. this strategy was discussed in the excellent book creationism s trojan horse: the wedge of intelligent design, by barbara forrest and paul r. gross (oxford university press, 2004. as we know, our modern world relies heavily on science and its applications. as we also know, the state of scientific and mathematical knowledge is not a healthy one in the united states. teaching unscientific alternatives to evolution in science classrooms would just make matters worse. in all fairness, one should recognize that fundamentalists have so far used the democratic process to further their views. but there is still a major problem: the validity of science and the scientific process cannot and should not be decided at

om the perspective of anthropology and genetics and provide rebuttals to their attacks against evolutionary science. we also provide evidence that much of science is now relying on evolutionary thinking, from cosmology to biology, and even some aspects of the social sciences. rather than being hopelessly flawed, evolutionary thinking is providing a rich framework for the advancement of scientific knowledge. in this book we avoid the stultifying debate about whether science is (or should be) part of what philosophers call in turn methodological, philosophical, theistic, agnostic, or materialistic naturalism. this issue is entirely philosophical and has no bearing whatsoever on the enormous majority of working scientists who conduct their research in their laboratories, the field, and their

olved from much simpler organisms (and physical structures) that first appeared billions of years ago. this being posited, proponents of id make recourse to the proposition that living organisms were designed by a supreme intelligence and not by natural, undirected phenomena. by definition, such a notion calls upon a creator. since most if not all supporters of id in the united states are, to our knowledge, adherents to the christian faith, this creator should then be named god (although a facetious, irreverent, and widely popular web site postulates that the creator, the designer, is in fact a giant flying spaghetti monster. in the view of id supporters, god created all life-forms pretty much as they exist today, and these life-forms did not evolve did not change over time in any apprecia

ly always depends on the manufacturing of improved analytical instruments and not on good common sense alone. an excellent example of a good commonsense explanation that betrayed humans for centuries is that of a flat earth. even though the ancient greeks had demonstrated more than 2,000 years ago, using clever observational and mathematical techniques, that our planet is actually spherical, this knowledge was lost during the middle ages. back then, the doctrine of the flat earth prevailed because, after all, earth looks flat when observed from the surface. a flat earth is well indicated in medieval maps that have survived to the present. in these maps, continents whose shapes are incorrect are clustered and surrounded by a ring of water, the universal ocean that marked the boundaries of o

MACNULTY W KIRK KABBALAH AND FREEMASONRY

pamphlet's author. this pamphlet assures us that in the late 17th century there was a popular awareness of masons and a perception that they had mystical involvements. beyond concluding that masons were present in london in 1698, we can derive from this pamphlet some tentative ideas about their frame of mind. it was to be almost twenty years before these men made their meetings a matter of public knowledge and formed themselves into the premier grand lodge. at the end of the 17th century, their activities were causing them to be associated with evil-doing and with witchcraft; and presumably, given the punishments imposed on witches at that time, that was an association they would wish to avoid. is it possible that we see in this situation the reason why freemasonry has, from its very begin

e detail. for the moment, i would like to suggest that this is not simply an architectural picture. rather it is fundamentally a kabbalistic diagram. why? because in spite of what seems to be an ordinary structure, this is a picture of a staircase between two pillars which have opposite characteristics (as indicated by the annotations on each. note also that the staircase has seven steps. a basic knowledge of the tree of life will bring to mind immediately the kabbalistic allusions implicit in such an arrangement. referring again to figure 1, we can see that in the 1740s a second masonic body called the "antient grand lodge" was beginning to form in london. as is the case with the premier grand lodge, we know very little of the origin of the antients. the most generally accepted theory is

s idea is "as above; so below" this epigram is a consequence of the integrated view of the figure 8. tracing board of the first degree, john harris, c. 1820. world described above. in a universe regarded as a single, consistent, divine entity there must be a correspondence between that which occurs in the higher (heavenly, causal) levels and that which occurs at the lower (earthly) ones.39 third, knowledge of the "higher" or more subtle, aspects of the universe was thought to be available only by experience (i.e. by one's own revelation; certainly not by logical argument, nor, ultimately, by faith in the authority of another's revelations.40 i will seek to illustrate these principles which make up the renaissance world view using the masonic symbolism, as represented on the first degree tr

idea we should touch on before we leave the first degree board. a mason is sometimes called "a traveling man" and one of the masonic catechisms gives us a little insight into this epithet. q- did you ever travel? a- my forefathers did. q- where did they travel? a- due east and west. q- what was the object of their travels? a- they traveled east in search of instruction, and west to propagate the knowledge they had gained."50 notice the cardinal points of the compass on the border of this tracing board; they define the east west direction as it is to be understood in terms of masonic symbolism, and in doing so they make some comment about the nature of the journey which the new mason apprentices himself to undertake. that journey from west to east is represented, symbolically, by the progr

being who possessed a body. now, after the death of the self, he realizes himself to be a spiritual being who possesses a psyche and a body. with this realization his orientation changes; and he looks to the west, toward the others who are striving along the path to the east. now he can share what he has learned and offer assistance to those who seek it. that is, he travels. west to propagate the knowledge (he) has gained" in doing that he practices the third of the theological virtues, charity. figure 18. plan of the master's lodge, la desolation des entrepreneurs modernes, c. 1747. the holy royal arch on the tree in figure 16 the officers of the lodge are placed on the seven levels of consciousness which form steps up the central column of the tree. these are the levels of consciousness

MAGIC AND SPELLS

ounterspell another's spellfire. however, spellfire is a supernatural ability and does not provoke an attack of opportunity when used, nor is it subject to spell resistance. secret lore since the days when elves, dwarves, giants, and dragons ruled a faerun of trackless forest and unspoiled wilderness, those who could manipulate the weave have sought deeper understanding, greater power, and hidden knowledge in the hope of gaining an advantage over their enemies. the early human empires were no different. the imaskari mastered the lore of gates and portals, transporting thousands of hapless slaves from other worlds to serve their arcane might. the netherese studied the art of devising magic devices, creating marvels and terrors that still slumber under the sands of anauroch. the raumathari b

usive wizards and sinister circles devise new arcane spells, seeking a purer understanding of the art or a simple weapon other spellcasters lack. the temples of fallen deities and the ruins of ancient cities hold scrolls of powerful and dangerous spells, forgotten by the lesser clerics and wizards who populate faerun today. the spells and domains described in the player's handbook form the common knowledge of faer n's bards, clerics, druids, paladins, rangers, sorcerers, and wizards. any character may acquire these spells in the. usual fashion. the domains and spells described here represent the secrets and special knowledge available to certain groups and individuals, plus a few faer nian spells that have become common parlance among the land's spellcasters. t. cleric domains in addition

ane bonus on attack rolls, saving throws, and armor class. this supernatural ability lasts 1 minute. halfling domain' halfling domain spells hatred domain healing domain' deities: berronar truesilver, ilmater, lurne, luthic, sharindlar, torm. illusion domain deities: akadi, azuth, baravar cloakshadow, cynic, mystra, sehanine moonbow. granted power: you cast all illusion spells at +1 caster level. knowledge domain deities: angharradh, azuth, deep sashelas, deneir, dugmaren brightmantle, dumathoin, goud, gwaeron windstrom, labelas enoreth, milil, mystra, oghma, savras, sehanine moonbow, shar, siamorphe, thoth, tyr, waukeen. law domain' deities: arvoreen, azuth, bane, berronar truesilver, clangeddin, cyrrollalee, deep duerra, gaerdal ironhand, gargauth, garl glittergold, gorm gulthyn, helm, h

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

t came to be, for length and breadth, the bigness which you see. manly p. hall. los angeles, california may 28,1928 next: table of contents p. 7 table of contents dedication 3 preface 5 color plates 9 illustrations in the text 11 introduction 12 the ancient mysteries and secret societies which have influenced modern masonic symbolism ancient systems of education--celsus concerning the christians--knowledge necessary to right living--the druidic mysteries of britain and gaul--the rites of mithras--the mithraic and christian mysteries contrasted. 21 the ancient mysteries and secret societies, part ii the gnostic mysteries--simon magus and basilides--abraxas, the gnostic concept of deity--the mysteries of serapis--labyrinth symbolism--the odinic, or gothic, mysteries. 25 the ancient mysteries

ro; the science of effects by their causes [hobbes; the science of sufficient reasons [leibnitz; the science of things possible, inasmuch as they are possible [wolf; the science of things evidently deduced from first principles [descartes; the science of truths, sensible and abstract [de condillac; the application of reason to its legitimate objects [tennemann; the science of the relations of all knowledge to the necessary ends of human reason [kant];the science of the original form of the ego or mental self [krug; the science of sciences [fichte; the science of the absolute [von schelling; the science of the absolute indifference of the ideal and real [von schelling--or, the identity of identity and non-identity [hegel (see lectures on metaphysics and logic) the six headings under which t

r, as it has been called "the doctrine of fallacies; ethics, which is the science of morality, individual responsibility, and character--concerned chiefly with an effort to determine the nature of good; psychology, which is devoted to investigation and classification of those forms of phenomena referable to a mental origin; epistemology, which is the science concerned primarily with the nature of knowledge itself and the question of whether it may exist in an absolute form; and sthetics, which is the science of the nature of and the reactions awakened by the beautiful, the harmonious, the elegant, and the noble. plato regarded philosophy as the greatest good ever imparted by divinity to man. in the twentieth century, however, it has become a ponderous and complicated structure of arbitrary

has explored the extremities of imaginable space without and the extremities of imaginable self within, seeking to estimate the relationship between the one and the all; the effect and the cause; nature and the groundwork of nature; the mind and the source of the mind; the spirit and the substance of the spirit; the illusion and the reality. an ancient philosopher once said "he who has not even a knowledge of common things is a brute among men. he who has an accurate knowledge of human concerns alone is a man among brutes. but he who knows all that can be known by intellectual energy, is a god among men" man's status in the natural world is determined, therefore, by the quality of his thinking. he whose mind is enslaved to his bestial instincts is philosophically not superior to the brute

, being fundamentally a skeptic, did not force his opinions upon others, but through the medium of questionings caused each man to give expression to his own philosophy. according to plutarch, socrates conceived every place as appropriate for reaching in that the whole world was a school of virtue. he held that the soul existed before the body and, prior to immersion therein, was endowed with all knowledge; that when the soul entered into the material form it became stupefied, but that by discourses upon sensible objects it was caused to reawaken and to recover its original knowledge. on these premises was based his attempt to stimulate the soul-power through irony and inductive reasoning. it has been said of socrates that the sole subject of his philosophy was man. he himself declared phi

MASTERING WITCHCRAFT

rm one appendix 1- the planetary hours appendix 2- glossary of witch words and terms bibliography (removed) scan/ edit notes format: v1.5 (pdf- no security) genera: wiccan/ witchcraft extra's: pictures included copyright: 1970/ 1972 first scanned: august/ 12/ 2002 foreword in the circle of firelight which we are pleased to call an enlightened scientific civilization, we usually feel secure in the knowledge that most of our worst childhood terrors and nightmares were merely fantasy. but if and when the firelight happens to dim, at those times when the unknown presses hard upon us, in the presence of death or insanity or insurmountable calamity, we again know instinctively that science is ultimately irrelevant, and we once again experience the old childhood terrors. we are still powerless in

who practise the black arts. no more are we constrained by common law to hide our doings; the stake and the noose are things of the past, and we may once more choose our own gods, bright or dark. the day of the pale galilean is passing, and the restrictions imposed by his devotees are losing their thrall upon the public mind, leaving people free once more to return to the old teachings of joy and knowledge of arts once forbidden. our lady habondia and her horned consort hold court once more. should you wish to tread the dark path of witchcraft, the way is open to you now. whether you believe the christian bugaboos and fear to lose your soul in return for the powers or, like us, consider the gamble well spent, is up to you. should you decide the former, then read no further. the aim of this

s and enchantments, and the cutting of roots, and made them acquainted with plants. and azazel [azael] taught men to make swords, and knives, and shields, and breastplates, and made known to them the metals [of the earth] and the art of working them. semjaza taught enchantments, and root cuttings, arma-ros the resolving of enchantments, baraqijel astrology, kokabel the constellations, ezeqeel the knowledge of the clouds [weather lore, araqiel the signs of the earth [husbandry, shamsiel the signs of the sun, sariel the course of the moon) according to that collection of ancient cabalistic lore, the zohar, great azael and his cohorts had had to assume tangible bodies in order to descend upon the earth. because of their revolt against higher authority and the ties with this world which they h

el and his cohorts had had to assume tangible bodies in order to descend upon the earth. because of their revolt against higher authority and the ties with this world which they had subsequently formed, they were unable to divest themselves of these material forms and re-ascend into the heavenly spaces again "book of noah" from charles canon, book of enoch, london, society for promoting christian knowledge, 1962. reprinted from oxford university press edition, 1912- it is from these exiled beings that all true magical knowledge and power is said to be derived. laban, reputedly one of the greatest adepts in magical art of pre-flood times, visited the mountaintop wherein they dwelt, to learn his wisdom. this idea has lingered on and finally became a fundamental part of legends of magical ini

ivation means much the same as "witch "one who knows "one who concerns himself or herself with the hidden wisdom" it is the tattered remnants of the wisdom of the watchers, or gods, which constitutes the lore of the witch. the wisdom was said to have been borne away from the lost lands prior to the cataclysm by certain survivors, who knew the minds of the watchers, and fled the oncoming doom. the knowledge is said to have been preserved until such a time as bit by bit in devious manners it could be secretly reintroduced to humanity once more. babylonian legends of uta-napishtim and the biblical noah or his greek parallel, deucalion, all contain echoes of this belief. witch lore, moreover, tells of settlers from the lost lands coming in their wanderings to the land which is now britain and

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

athers] the key of solomon page 4 introduction. from add. mss. 10862, the key of solomon, translated into latin from the hebrew idiom. treasure up, o my son roboam! the wisdom of my words, seeing that i solomon, have received it from the lord. then answered roboam, and said: how have i deserved to follow the example of of my father solomon in such things, who hath been found worthy to receive the knowledge of all living things through (the teaching of) an angel of god? and solomon said: hear, o my son, and receive my sayings, and learn the wonders of god. for, on a certain night, when i laid me down to sleep, i called upon that most holy name of god, iah, and prayed for the ineffable wisdom, and when i was beginning to close mine eyes, the angel of the lord, even homadiel, appeared unto me

ast asked neither for long life, nor for much riches, nor for the souls of thine enemies, but hast asked for thyself wisdom to perform justice. thus saith the lord: according to thy word have i given unto thee a wise and understanding heart, so that before thee was none like unto thee, nor ever shall arise. and when i comprehended the speech which was made unto me, i understood that in me was the knowledge of all creatures, both things which are in the heavens and things which are beneath the heavens; and i saw that all the writings and wisdom of this present age were vain and futile, and that no man was perfect. and i composed a certain work wherein i rehearsed the secret of secrets, in which i have preserved them hidden, and i have also therein concealed all secrets whatsoever of magical

certain work wherein i rehearsed the secret of secrets, in which i have preserved them hidden, and i have also therein concealed all secrets whatsoever of magical arts of any masters; any secret or experiments, namely, of these sciences which is in any way worth being accomplished. also i have written them in this key, so that like as a key openeth a treasure-house, so this key alone may open the knowledge and understanding of magical arts and sciences. therefore, o my son! thou mayest see every experiment of mine or of others, and let everything be properly prepared for them, as thou shalt see properly set down by me, both day and hour, and all things necessary; for without this there will be but falsehood and vanity in this my work; wherein are hidden all secrets and mysteries which can

ain number of men should renew the sepulchre in his (solomon s) honour; and when the sepulchre was dug out and repaired the ivory casket was discovered, and therein was the key of secrets, which they took with joyful mind. and when they had opened it none among them could understand it in account of the obscurity of the words and their occult arrangement, and the hidden character of the sense and knowledge, for they were not worthy to possess this treasure. then, therefore, arose one among them, more worthy (than the others, both in the sight of the gods, and by reason of his age, who was called ioh grevis, and said unto the others: unless we shall come and ask the interpretation from the lord, with tears and entreaties, we shall never arrive at the knowledge of it. therefore, when each of

nto the others: unless we shall come and ask the interpretation from the lord, with tears and entreaties, we shall never arrive at the knowledge of it. therefore, when each of them had retired to his bed, ioh indeed falling upon his face on the earth, began to weep, and striking his breast, said: what have i deserved (above others, seeing that so many men can neither understand nor interpret this knowledge, even though there were no secret thing in nature which the lord hath hidden from me! wherefore are these words so obscure? wherefore am i so ignorant? and then on his bended knees, stretching his hands to heaven, he said: o god, the creator of all, thou who knowest all things, who gavest so great wisdom unto solomon the son of david the king; grant unto me, i beseech thee, o holy omnipo

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

ble to attain its end, unless the master of the art, or exorcist, shall have this work completely in his power, that is to say, unless he thoroughly understand it, for without this he will never attain the effect of any operation. for this reason i earnestly pray and conjure the person into whose hands this key of secrets may fall, neither to communicate it, nor to make any one a partaker in this knowledge, if he be not faithful, nor capable of keeping a secret, nor expert in the arts. and i most humbly entreat the possessor of this, by the ineffable name of god in four letters, yod, he, vau, he, and by the name adonai, and by all the other most high and holy names of god, that he values this work as dearly as his own soul, and that he makes no foolish or ignorant man a partaker therein. b

by a young girl; and the candles should be made when the moon is in her increase, of the weight of half a pound each, and on them thou shalt engrave these characters with the dagger, or the burin of art. after this thou shalt repeat over the candles, psalms cli; ciii; cvii, and shalt say: o lord god, who governest all things by thine almighty power, give unto me, a poor sinner, understanding and knowledge to do only that which is agreeable unto thee; grant unto me to fear, adore, love, praise and give thanks unto thee with true and sincere faith and perfect charity. grant, o lord, before i die, and descend into the realms beneath, and before the fiery flame shall devour me, that thy grace may not leave me, o lord of my soul. amen. after this thou shalt add: i exorcise thee. o creature of

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

spirits. figure 46. the third pentacle of mercury. this and the following serve to invoke the spirits subject unto mercury; and especially those who are written in this pentacle. editor s note. mystical characters of mercury, and the names of the angels: kokaviel, gheoriah, savaniah, and chokmahiel. figure 47. the fourth pentacle of mercury. this is further proper to acquire the understanding and knowledge of all things created, and to seek out and penetrate into hidden things; and to command those spirits which are called allatori to perform embassies. they obey very readily. editor s note. in the center is the name of god, el the hebrew letters inscribed about the dodecagram make the sentence "ihvh, fix thou the volatile, and let there be unto the void restriction" the versicle is "wisdo

seek out and penetrate into hidden things; and to command those spirits which are called allatori to perform embassies. they obey very readily. editor s note. in the center is the name of god, el the hebrew letters inscribed about the dodecagram make the sentence "ihvh, fix thou the volatile, and let there be unto the void restriction" the versicle is "wisdom and virtue are in his house, and the knowledge of all things remaineth with him for ever" figures 44 and 45. the key of solomon page 76 figure 48. the fifth and last pentacle of mercury. this commandeth the spirits of mercury, and serveth to open doors in whatever way they may be closed, and nothing it may encounter can resist it. editor s note. within the pentacle are the names el ab, and ihvh. the versicle is from psalm xxiv. 7 "li

t, and against every kind of danger and peril by water. editor s note. the names aub and vevaphel. the versicle is from psalm xl. 13 "be pleased o ihvh to deliver me, o ihvh make haste to help me" figures 49 and 50. the key of solomon page 78 figure 52. the fourth pentacle of the moon. this defendeth thee from all evil sources, and from all injury unto soul or body. its angel, sophiel, giveth the knowledge of the virtue of all herbs and stones; and unto whomsoever shall name him, he will procure the knowledge of all. editor s note. the divine name eheieh asher eheieh, and the names of the angels yahel and sophiel. the versicle is "let them be confounded who persecute me, and let me not be confounded; let them fear, and not i" figure 53. the fifth pentacle of the moon. it serveth to have an

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

ntain of a, this day of c.c. 1903 a. d. 1 mr. a. e. waite writes( real history of the rosicrucians, p. 426 "i beg leave to warn my readers that all persons who proclaim themselves to be rosicrucians are simply members of pseudo-fraternities, and that there is that difference between their assertion and the fact of the case in which the essence of a lie consists! it is within the editor s personal knowledge that mr. waite was (and still is probably) a member of a society claiming to be the r.c. fraternity as mr. waite constantly hints in his writing that he is in touch with initiated centres, i think the syllogism, whose premises are given above, is fair, if not quite formal.-ed. 2 it was owing to our fra. receiving this s.v.a. as his superior, and giving up the arcana of our fraternity int

lingam, up which brahma flew at the rate of 84,000 yojanas a second for 84,000 mahakalpas, down which vishnu flew at the rate of 84,000 croces of yojanas a second for 84,000 crores of mahakalpas yet neither reached an end. but i reach an end. boleskine house, foyers, n.b. preliminary definition of magic. lemegeton vel clavicula salomonis regis. magic is the highest, most absolute, and most divine knowledge of natural philosophy,7 advanced in its works and wonderful operations by a right understanding of the inward and occult virtue of things; so that true agents8 being applied to proper patients,9 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 effort,10 the whi

from being contemptible that the greatest monarchs and kings have studied it. nay! among the persians none might reign unless he was skilful in this great art. this noble science often degenerateth, from natural becometh diabolical, and from true philosophy turneth unto nigromancy.11 the which is wholly to be charged upon its followers, who, abusing or not being capable of that high and mystical knowledge do immediately hearken unto the temptations of sathan, and are misled by him into the study of the black art. hence it is that magic lieth under disgrace, and they who seek after it are vulgarly esteemed sorcerers. the fraternity of the rosie crusians thought it not fit to style themselves magicians, but rather philosophers. and they be not ignorant empiricks12 2 but learned and experien

fth part is a book of orations and prayers that wise solomon used upon the altar in the temple. the which is called ars nova, which was revealed unto solomon by that holy angel of god called michael; and he also received many brief notes written with the finger of god, which were declared to him by the said angel with claps of thunder; without which notes king solomon had never obtained his great knowledge, for by them in a short time he knew all arts and sciences both good and bad; from these notes it is called the notary art, etc. the whole lemegeton or clavicula. now this book containeth all the names, orders, and offices of all the spirits with which solomon ever conversed, the seals and characters belonging to each spirit, and the manner of calling them forth to visible appearance: di

unto every degree of the 360 degrees of the zodiac; and also of the signs, and of the planets in the signs, as well as of the hours (4) the fourth book, called ars almadel salomonis, or the art almadel of solomon, concerneth those spirits which be set over the quaternary of the altitudes. these two last mentioned books, the art pauline and the art almadel, do relate unto good spirits alone, whose knowledge is to be obtained through seeking unto the divine. these two books be also classed together under the name of the first and second parts of the book theurgia of solomon (5) the fifth book of the lemegeton is one of prayers and orations. the which solomon the wise did use upon the altar in the temple. and the titles hereof be ars nova, the new art, and ars notaria, the notary art. the whi

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

contains the mystical names of the angels of the signs in general& also the angels of every degree of the signs in general, which is called the angels of men, because that in some one of these signs& degrees every man is born in, therefore he that knows the minutes of his birth, he may know the name of the angel that governs him& thereby he may attain to all arts& sciences yea, to all the wisdom& knowledge that any mortal man can desire in this world. but note this, that these angels that are attributed to the fire hath more knowledge therein than any other, and those of the water hath more knowledge therein than any other, and also those of the earth hath knowledge therein than any other, and likewise those of the air. and to know which belongs to the fire, earth, air& water, observe the

istent in the manuscript, particularly in the parts describing the individual angels and their subordinates. the punctuation in this edition represents my own best guess as to how the run-on strings of words are divided into sentences. the ars paulina is, in one way, the most sophisticated of the books of the lemegeton. unlike the other books, effective practice of its methods required a detailed knowledge of both mathematics and astronomy, possessed in those days only by those who could afford the full course of the traditional liberal arts education. as well, a tremendous amount of effort went into the preparations for any single operation of the art. calculating a single astrological chart by hand, without even the aid of a pre-calculated ephemeris, could consume many hours. there is on

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

hy presence be now and alway present with us: sabaoth. o thou great god of sabaoth, be present with us at this time and for ever: hodben let thine almighty power defend us and protect us, both now and for ever: michael. let michael, who is, under thee, general of thy heavenly host: cochab. come and expel all evil and danger from us both now and for ever. s. sadai. thou great god of all wisdom and knowledge: jesal1 instruct thy poor and most humble servant: cherubim. thy holy cherubim: gabriel. by thy holy angel gabriel, who is the author and messenger of good tidings: levanah. direct and support us at this present and for ever. s. 1. the copyist again mistakes a d for an l. ars nova 5 the explanation of the two triangles in the parchment.1 alpha& omega thou, o great god, who art the beginn

MEANING OF MASONRY

by w.l. wilmshurst foreword freemasonry has had many great scholars who devoted their time and talents to the philosophical exposition of the character of the craft, the meaning of craft symbols, and the religious aspects of the fraternity: albert pike, robert freke gould, fort newton, albert gallatin mackey, and w. l. wilmshurst. walter leslie wilmshurst (1867-1939) was a mystic with a practical knowledge and profound understanding of the religions of the world. the meaning of masonry discloses the real purpose of modern freemasonry and clearly states the true body of teaching and practice concerning the esoteric meanings of masonic ritual. freemasonry is based on the three great principles: brotherly love, relief, and truth. over the years, brotherly love and relief have been so stressed

reception into the order will automatically be accompanied by an ability to appreciate forthwith and at its full value all that one there finds. the contrary is the case, for masonry is a veiled and cryptic expression of the difficult science of spiritual life, and the understanding of it calls for special and of informed guidance on the one hand, and on the other a genuine and earnest desire for knowledge and no small capacity for spiritual perception on the part of those seeking to be instructed; and not infrequen tly one finds brethren discontinuing their interest or their membership because they find that masonry means nothing to them and that no explanation or guidance is vouchsafed them. were such instruction provided, assimilated and responded to, the life of the order would be enor

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

ll others but one of darkness and unintelligibility. an elementary and formal secrecy is requisite as a practical precaution against the intrusion of improper persons and for preventing profanation. in other respects the vital secrets of life, and of any system expounding life, protect themselves even though shouted from the housetops, because they mean nothing to those as yet unqualified for the knowledge and unready to identify themselves with it by incorporating it into their habitual thought and conduct. in view of the great spread and popularity of masonry to-day--when there are some three thousand lodges in great britain alone--it is as well to consider its present bearings and tendencies and to give a thought to future possibilities. the order is a semi-secret, semi-public instituti

ing, has little, if any, greater influence upon them than would ensue from their joining a purely social club. for" initiation--for which there are so many candidates little conscious of what is implied in that for which they ask--what does it really mean and intend? it means a new beginning (initium; a break-away from an old method and order of life and the entrance upon a new one of larger self knowledge, deepened understanding and intensified virtue. it means a transition from the merely natural state and standards of life towards a regenerate and super-natural state and standard. it means a turning away from the pursuit of the popular ideals of the outer world, in the conviction that those ideals are but shadows, images and temporal substitutions for the eternal reality that underlies

MICHAEL FORD BOOK OF CAIN

of being. with this in mind, they would bring the fire to them. azazel and many of those angels took by will flesh in bodies appealing to such women, and copulated with them. my father taught them the sacred arts, hidden and the places of serpents, how to work with the earth to direct and manifest their will. azazel taught man how to hunt, fish and make weapons. he brought them the experience and knowledge to fight and defend, as well as shelter from the elements. i too had been instinctively taught, which is the gift of my father, who walked the path of the dragon who was the dragon. it was the perfected essence of flame which earthen heat could only catch a glimpse of that the fires of spirit burn ever so bright, that in this torch shall my father be revealed. lilith who wrapped her serp

ned arts which were taught to me by lilith. she was terror, yet kindness in one kiss. i understood that she was the first wife of adam, who then drank of the serpent s wisdom and became immortal in the shadows, she walked between time. i learned how to extend and make flesh my shadow, and desires that i slowly became like my father, who was the prince of the air and of flame. lilith showed me the knowledge of dreams, how she may always speak to me from this inbetween time. i first understood the ecstasy of transformation, of become like a beast, and of flight. mother lilith summoned great shadows which obeyed her, and i learned how they may obey me as well. after a period of working with such arts, lilith then revealed a darker path. lilith drank the blood of man, and bred her children fro

f azazel and lilith, which may come as caul or birth mark, this may be passed through the circle from my being touching the initiate, or lilith who is strong in both shadow and flame. i then took forth to the great deserts, with the blessing of lilith and the dragon itself. i was the lord of the forge, the blacksmith of infernal and celestial fire, the rider of the dragon and bringer of sorcerous knowledge. i, cain, who learned the wisdom of the devouring goddess, the harlot made virgin and the virgin made goddess, and have faced the hungering shades of ahriman, who blessed me in the dreams and nightmares of the wise. i, cain, who sipped of the emerald grail and the skull cup of the dragon-goddess, did i taste the pleasures of the harlot, walk the earth forever. i am the wandered, and many

MICHAEL FORD WITCHMOON

tes of the order of phosphorus. this is not to be distributed, copied or sold to anyone for any reason without consent of the publishers and author, michael w. ford- succubus inner publications p.o. box 926344 houston, tx 77292 usa nachttoter@aol.com my special thanks to- the illustrators of this edition, being nathaniel harris, shemyaza of immortal coil designs and elda isela ford, without whose knowledge, patience and companionship, this work would not be. 4 4 introduction 'darkside magic from an off-white perspective' by peter j. carroll, past grandmaster iot pact. we always advise our neophytes and initiates not to wake the elder gods, knowing full well that the best of them will rise to the bait and do so. the darkside glamour exerts a powerful charisma which every magician should exp

ive' by peter j. carroll, past grandmaster iot pact. we always advise our neophytes and initiates not to wake the elder gods, knowing full well that the best of them will rise to the bait and do so. the darkside glamour exerts a powerful charisma which every magician should explore and understand. since the dawn of history the training of sorcerers and shamans has included a 'harrowing of hell, a knowledge and power quest into the subconscious underworld of unspeakable desires and fears, and for good reason. any repressed desire will claw its way out of the dungeon at an inappropriate time or at an unguarded moment if left unacknowledged and unsolved. thus religious people have a propensity to commit exactly those enormities which their religion specifically forbids. we off- white chaoists

condemning it. hold no tradition which would bind you, for the witch blood speaks to those who remain of a faith all- their- own. question, become. let nothing stand in your way. the author and the publisher accept no responsibility for any misuse of any ritual or text contained herein. painted in these pages are words of dark power, given command through the mind and its vast abyss of vision and knowledge. be ever so cautious in your explorations and be sure you are ready for the shadows of your own mind, as well as any outer spiritual forces which may enter your life. asmodeus and lilith are waiting. this book is part personal record and part map, a way towards the dark essence of the qlippoth, and of the lore of ages. it is dangerous in it s methods of dealing with such forces as they a

ards witchcraft is based in nature, that each sabbath is a time of tuning ourselves in with its tides and changes as well as reaffirming our paths and sorceries. the sethanic/luciferian path is founded at least with the version we provide as one of many paths, that in this definition the idea of chaos magick comes to mind. the workings of the witch moon are of the left hand path, gathering hidden knowledge for the development of the individual and the alchemical process of self-deification. the work of austin osman spare is of particular interest; being that what is called the zos kia cultus itself holds a gateway worth exploring and developing upon, building and expanding it by every living breath, opening the vortex of the mind towards the current of witch blood that waits beyond. what w

t and other such animal. lycanthropy can be a useful exercise and individual power points which can be used effectively on the astral plane. this book is meant as a grimoire for the balanced sorcerer. the purpose of this being to offer further guidance and present a serious form of shadow magick and sorcery which has long been kept hidden. the black art is not that of devil worship, but of hidden knowledge. the key to this lies in the depths of the subconscious, the will to explore and suggest, to destroy and create. the daemonic elementals which breed in the subconscious mind from the time of birth and on can be banished and often made useful to the fighting individual. there is no devil worship or ill intent involved for the worker of shadow magick, it is up to the individual which path

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

subjects to dispute what a king may doin the height of his power. i would not have you meddle with such ancient rights of mine as ihave received from my predecessors. james vi (king of scotland and england).on atlantis, the segregated or imprisoned groups had their biology studied and exper-iments were continued for centuries. along with their supersensory skills, thenephilim also possessed great knowledge of biology, crystallography, organic comput-ing, and robotics, etc. such sciences were common in pre-diluvian epochs and are notdiscoveries of our silicon age. many scholars have pondered why it is that certainancient cultures like the sumerian, indo-aryan and egyptian have alphabets, mathe-matical concepts, and symbolic cosmologies, all just appearing fully formed withoutrecord of the n

ic of these god-kings between 5,000 and 1,000bc they were also capable of telepathic communications: their close world-wide cooperation has been maintained by instantaneous intercommunica-tion by telepathy which is taught them (eklal kueshana, the ultimate frontier) it is from these times that we have the concept of initiation into the so named mysteries,which were always some kind of sequestered knowledge of enormous portent that only afew special severely tested persons could know about. later, it was thought, after mankinddefied the alien despots, some of these initiation processes were maintained for the keepingof the knowledge sacred and out of their hands. atlantis, alien visitation, and genetic manipulation19 old world disorder these false envoys and overlords imposed taxation, enfo

f insight are incalculable, but in all conscience overwhelming to any intelli-gence that discerns it. it lay the christian mind open to the obsession of a psychologicalinfluence that has been nothing less than devastating to sanity, inflicting upon the psyche atrauma that has produced morbidity and crushed to a degree the natural instinct for humanhappiness (alvin boyd kuhn, the ultimate canon of knowledge)from these malefactors comes the notion of the removed god, a distant, immaterialand punitive demiurge that requires man to repress natural instincts and live in con-stant guilt. from them also comes the pernicious concept of a fallen god who temptsthe unwary and leads one into everlasting perdition.they also instilled the fallacy that women are lower in ontological status than men andth

as the giants that warred with godweary while: but their wage was paid them!(beowulf- prelude, episode 1) old world disorder22atlantis, alien visitation, and genetic manipulation on atlantis, the peoples of the sequestered colonies of original earth inhabitants, fore-warned of this coming rebellion, would have been prepared to vacate the precincts andoverthrow the tyrannical technocratic elites. knowledge, instruments, and books wererescued and preserved. the freed persons moved onto the waters in ships and with theuse of certain devices attempted to relocate their respective lands. some that were notable to do this settled on lands that were unfamiliar. this is clearly the case with thegaels. in fact, it is recorded that they came to ireland from four sacred islands thatwere destroyed be

ork for them and provide them with foodthrough sacrifice (joseph campbell, occidental mythology)the serpent masters deduced that the first time round they had made a fundamentalmistake. they had given their progeny the same intellectual capacities that they them-selves possessed, which meant their creations also understood all about genetic sci-ence. this time, it was decided that such invaluable knowledge would be completelywithheld and that the biological and cerebral centers of higher intelligence would beblocked. this would entail genetic modification. and the euphemism that has comedown to us connoting this state of ignorance concerning the high sciences is naked.the members of this new slave race who were termed adamic (meaning from theearth) would be kept naked in the garden. after

MICHAEL W FORD THE VAMPIRE GATE

must seek, but if the spirit is within them, they may do so. this ideological process stands on the foundations that: 1. you are the only god that is. 2. all deific masks, archetypes, powers or spirits must manifest through you. therefore, to remain in your consciousness, you must be the strongest to keep your foundation identity. see #1. 3. as a luciferian your primary focus is the retention of knowledge that through experience it becomes wisdom, with that the assumption of power first internally and then externally as you see fit. the vampyre magickian is indeed luciferian, there is no difference in the ideological foundations. lucifer in the grimoire tradition of the middle ages is considered a spirit of the air, as his element is air just as his bride lilith, additionally he is the br

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

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

on vampyric workings. in this part we will explain the chakras and the subtle bodies. it is important to note before beginning that among psychic vampires with two trains of thought in terms of predatory spiritualism. some may wish to absorb energy through the ajna chakra and the sacral chakra 42 these relate to specific daevas associated with the path. chakra seven: the crown chakra-ahirman self-knowledge and identity. this is the crown chakra that relates to consciousness as pure awareness, the power of self as god. it is a connection to the greater world beyond, to a timeless, immortal spirit. devouring- achieves ease of identity, hunger becomes greater if not balanced. draining should be conducted in deep sleep cycles. non-devouring (self work- wisdom, luciferian will, balance, spiritu

gh sexual contact or from the elevation of the black and red serpents sexual vigor and dreaming projection i.e. succubus. focus on your sexual attraction towards your target, think of the horrifying form you will take before visitation. once you have done this, visualize this before sleep and imagine yourself flying out in that form. non-devouring (self work- vigor and prowess, instinctual drive, knowledge of the self and emotions therein. chakra one: the root chakra- taromati earth, physical identity, material body. located at the base of the spine, this chakra forms our foundation. it represents the element earth, and is therefore related to our survival instincts, and to our sense of grounding and connection to our bodies and the physical plane including our ability to rebel against mon

MICHAEL WYNN THE SOUL TRAVELERS

own documentary series called "hollywood insiders" i have none. nor will i claim that all recorded here is true. but without the mind of god, all you'll ever know are but shades of the truth. if you can't be content with that arrangement (god's glorious prank, at least get used to it! as for "what" this book is, it is a revisionist look at mythology and the occult. it is the compilation of occult knowledge derived from numerous sources. written here is a story i don't relish telling. you will find yourself disagreeing. often "prove it" you'll say, demanding that i use quotes from well-known sources to support my claims and deductions. i m afraid i cannot indulge you at every turn. what good are regurgitated thoughts? what good is there in yet another book filled with the same old interpret

rve you so well, why are you still unenlightened? why do you still seek to learn more? if you need this extremely limited set of sources for "proof, depart and return to them, and be prepared to reinterpret them in a radically different way, otherwise your progress has surely ceased. even with the benefit of radical reinterpretation, accepting so few sources as the only truth creates a ceiling of knowledge you will never surpass. so if you re looking for wisdom, stop reading, be good to thy neighbor, pay your taxes, and go watch tv. if you re looking for knowledge, proceed. as much respect as i have for the habits of discerning individuals (with even the nerve as to profess to be one, i also know that crying "prove it" and "i have to see it to believe it" is a response just as emotional as

away slowly, the boat sailed rapidly out of sight. then you have the egyptian god osiris. like jesus, osiris is associated with goodness and resurrection. he, like virococha, was a civilizer. despite the fact that osiris is not the most ancient of the egyptian gods, he was still proclaimed to be the lord of creation at the moment of his birth. osiris came upon the egyptian people baring gifts of knowledge and love. this civilizer established egypt s first legal code and abolished cannibalism and human sacrifice. osiris then left egypt, traveling around the world teaching and civilizing the people of other kingdoms and races. he did not use his powers to force people, but instead preferred gentle persuasion. after returning to egypt, osiris was conspired against by his evil brother set, an

aders of 200 angels, also called watchers, who came down to the garden of eden; the text is unambiguous about the serpent from the garden of eden being in fact a group. the bible, albeit a bit more subtly, also makes it clear that this serpent was in fact a group, when it mentions the sons of god (which is of coarse plural. in the bible, the serpent tempts eve into eating a fruit from the tree of knowledge of good and evil, yet in the book of enoch there was no fruit, but instead it was knowledge of magic and the sciences which the fallen angels gave unto man. the relationship between the serpent, azazel, and satan himself gets a tad-bit blurry in--michael wynn's "the soul travelers" 14 the world of the occult. satanists often speak of azazel as being a mouthpiece or mask of satan. occulti

" 14 the world of the occult. satanists often speak of azazel as being a mouthpiece or mask of satan. occultists frequently tell the story of satan approaching eve in the form of azazel, as if azazel were in fact a separate entity who, while tempting eve, was possessed by satan. this follows the avatar model, where multiple gods are related to a single god and vice-versa. after giving man magical knowledge that was forbidden by god, and mating with human women, the book of enoch describes the fallen angels, their offspring, and almost the whole of humanity (except for noah and his family) being destroyed by a flood whose cause was divine. black magicians, to this day, revere azazel and the rest as heroes for bringing the flame of magic and transformation to humanity. this story of god s en

MICHAEL W FORD NOX UMBRA

o. box 926344 houston, tx 77292 united states of america website: http//algol.chaosmagic.com e-mail:yatukdinoih@yahoo.com nox umbra was written by michael w. ford in october 2002-january 2003 artwork created by elda isela ford andnathan harris- lovernicus@yahoo.com succubus publishing nox umbra is a grimoire. presented here in the pages of this tome are the hints from which one may come into the "knowledge of the circle. the culture specifications are undoubtedly varied, from egyptian to ancient persian to european, however this is wherein one discovers the points or as in voudon 'points chorals' or hot spaces from which certain areas of textual transmissions develop and occur. cain as the initiator stands in the cold areas of which many would not visit, wrapping in the cloak of night- it

n, shall at one time seek a permanence of self isolation in the night. the vampyre is a symbol of survival beyond flesh, the spirit like djinn whom has tasted the elixir of hecate, the blood of the moon as the formula of transformation. the wisdom of the serpent in the union of lilith and cain, those guardians of the blood path of the vampyre. the sorcerous daemon ahriman is the gateway of shadow knowledge and possession, that as darkness descends, our spirits merge with the familiar and fetish, from the grave soil shall out great forms of night black shadows emerge, tasting the umbra-pleasures of dreaming.the shape shifter is one who in the bed of the death posture, leaving in the body of light and shadow, may transpire in the freedom of the vampyre shadow, the self in the primal ecstasy

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

fountainhead of the daemonic feminine. the witch queen is represented as a partial woman with beast like lower half, owl claws and a hypnotic stare. within her caves by the red sea, the darkness of the earth, the gateway of the demonum she breeds phantoms, shades and lilitu, sexual daimons which cater to the sorcerers who work in her veil. the daemonic feminine itself is defined as instinct, the knowledge of emotion and how one may control their deepest desires. this instinct is the primal aspect of the animals of the earth, how their mind's work, the intuition, understanding, graciousness and ferociousness when the animal hunger emerges. the vampyric and daemonic feminine is the point of intellect which combines and balances elegance and nobility with predatory instincts, the beast itsel

se skull holds the mystery of the grave. from your soul comes many serpents, those who breed the forms of dragons, your secret name is given to those of the corpse embrace, the blackened soil announces your children's birth. behold, the skull cap is filled with the elixir of life (lilith takes in hand the skull cap) let me drink of this ecstasy, the lifeblood from those who walk the night. let my knowledge be revealed to those who seek my knowledge, open thyself to the daemonum within (lilith-magistra drinks of the elixir from the skull cap, even if red in color, allowing some of it to cover her face (lilith now looks unto the hooded ones, those who may be present) i come before you, night born as the queen of the dead. behold unto my death mask, the temple ofazothoz as a current of the li

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

lations in man) who brings the gift of the black flame to us, spirit and intelligence. it is the ecstasy of the in-between that led to the path unseen -azothoz by michael w. ford in working with the adversary, one must be focused on the great work of becoming like lucifer, thus keeping by will developing in the higher octave, being the luciferian sabbat the ecstasy of the light of iblis, the very knowledge and communication of the holy guardian angel or angelic familiar. this is the essence of the great work, the bare root or essence of what the focus of black magick and luciferian witchcraft/sorcery entails. a study of the janus-headed adversary is essential in the context of the sabbatic/luciferian path as well as others. in the brotherhood of saturn the god of the saturnian sphere is ba

invocations and the placement of the actual drawings in the tome. there are 13 illustrations of the grimoire, each holding a focus of the luciferian gnosis is some way or another. the spirit of azothoz beholds the eye of set or saturnus, the adversary. this eye is surrounded by flame, and is at first glance a serpent s eye. this is the wisdom driving sigil of the discovery of dreaming and waking knowledge, that which lies hidden. iblis is a powerful sigillic drawing which interplays with the 6th section of the poem, the descending dragon-angel which is azazel, or lucifer. this adversarial spirit is shown with angelic traits (the upper which falls from the sun) to the demonic (which descends but then reaches towards the light again. it is a process of coming into being as the adversary, ho

lustrations are equally important and play a direct correlation between text and image, thus being a grimoire which plants a seed in the reader, as one widdershins[6] forward via magickal development the adversary awakens via the black flame. a section in the throne of twilight mentions an atavistic resurgence concept which was propagated to some extent by austin osman spare. humanity carried the knowledge of the beast which angels sought to possess this refers to the fall and how lucifer sought to invoke the dragon and beast within his being, thus joining in union the sun with the moon. the practitioner of the art magical[7] is one who seeks the knowledge and conversation of his holy guardian angel or luciferian angel, but also to enflesh the bestial aspects of his being, thus developing

the self in this motion, ever flowing towards the higher articulation of being. as azothoz deals with the magickal transformation of being, the ensorcelment of self in the circle of cain and lilith, the further exploration of the watchers are given in the tracts the sun and the moon. each presents the developmental process of the witchblood propagated by the watchers who in spirit and dream bring knowledge to those who may invoke them. the invocation of the black eagle as propagated by austin spare presents a powerful nightside formula of image and concept which holds the sorcerer in isolation. one should seek the black eagle in dream, in those areas not conceptually noted from which shadows may hide. it is the initiatic guide which grants the knowledge of the darkness in the self. the foc

MOODY RAYMOND A LIFE AFTER LIFE

heir lives. some have stated to me that even for a period of time following their experience of the review they could recall the events of their lives in incredible detail. some people characterize this as an educational effort on the part of the being of light. as they witness the display, the being seems to stress the importance of two things in life: learning to love other people and acquiring knowledge. let us look at a representative account of this type. when the light appeared, the first thing he said to me was "what do you have to show me that you've done with your life, or something to this effect. and that's when these flashbacks started. i thought "gee, what is going on, because, all of a sudden, i was back early in my childhood. and from then on, it was like i was walking from

my sister, but then just as many times where i had really shown love to her and had shared with her. he pointed out to me that i should try to do things for other people, to try my best. there wasn't any accusation in any of this, though. when he came across times when i had been selfish, his attitude was only that i had been learning from them, too. he seemed very interested in things concerning knowledge, too. he kept on pointing out things that had to do with learning, and he did say that i was going to continue learning, and he said that even when he comes back for me (because by this time he had told me that i was going back) that there will always be a quest for knowledge. he said that it is a continuous process, so i got the feeling that it goes on after death. i think that he was t

the being of light felt totally loved and accepted, even while his whole life was displayed in a panorama for the being to see. he felt that the "question" that the being was asking him was whether he was able to love others in the same way. he now feels that it is his commission while on earth to try to learn to be able to do so. in addition, many others have emphasized the importance of seeking knowledge. during their experiences, it was intimated to them that the acquisition of knowledge continues even in the after-life. one woman, for example, has taken advantage of every educational opportunity she has had since her "death" experience. another man offers the advice "no matter how old you are, don't stop learning. for this is a process, i gather, that goes on for eternity" no one that

was just that i had been learning, even then" in place of this old model, many seemed to have returned with a new model and a new understanding of the world beyond-a vision which features not unilateral judgement, but rather cooperative development towards the ultimate end of self-realization. according to these new views, development of the soul, especially in the spiritual faculties of love and knowledge, does not stop upon death. rather, it continues on the other side, perhaps eternally, but certainly for a period of time and to a depth which can only be glimpsed, while we are still in physical bodies "through a glass, darkly" corroboration the question naturally arises whether any evidence of the reality of near-death experiences might be acquired independently of the descriptions of t

h other witnesses who were known to be present, or with later confirming events, and thus be corroborated? in quite a few instances, the somewhat surprising answer to this question is "yes" furthermore, the description of events witnessed while out of the body tend to check out fairly well. several doctors have told me, for example, that they are utterly baffled about how patients with no medical knowledge could describe in such detail and so correctly tie procedure used in resuscitation attempts, even though these events took place while the doctors knew the patients involved to be "dead" in several cases, persons have related to me how they amazed their doctors or others with reports of events they had witnessed while out of the body. while she was dying, for example, one girl went out o

MORALS AND DOGMA

e! thou shalt be just! thou shalt avoid idleness! but the great commandment of masonry is this "a new commandment give i unto you: that ye love one another! he that saith he is in the light, and hateth his brother, remaineth still in the darkness" such are the moral duties of a mason. but it is also the duty of masonry to assist in elevating the moral and intellectual level of society; in coining knowledge, bringing ideas into circulation, and causing the mind of youth to grow; and in putting, gradually, by the teachings of axioms and the promulgation of positive laws, the human race in harmony with its destinies. to this duty and work the initiate is apprenticed. he must not imagine that he can effect nothing, and, therefore, despairing, become inert. it is in this, as in a man's daily li

ventional creed could not. its indefiniteness acknowledged the abstruseness of the subject: it treated that mysterious subject mystically: it endeavored to illustrate what it could not explain; to excite an appropriate _feeling, if it could not develop an adequate _idea; and to make the image a mere subordinate conveyance for the conception, which itself never became obvious or familiar. thus the knowledge now imparted by books and letters, was of old conveyed by symbols; and the priests invented or perpetuated a display of rites and exhibitions, which were not only more attractive to the eye than words, but often more suggestive and more pregnant with meaning to the mind. masonry, successor of the mysteries, still follows the ancient manner of teaching. her ceremonies are like the ancient

tle of equality. in the monastery there is _fraternity_ and _equality, but no _liberty. masonry added that also, and claimed for man the three-fold heritage, liberty, equality, and fraternity. it was but a development of the original purpose of the mysteries, which was to teach men to know and practice their duties to themselves and their fellows, the great practical end of all philosophy and all knowledge. truths are the springs from which duties flow; and it is but a few hundred years since a new truth began to be distinctly seen; that man is supreme over institutions, and not they over him. man has _natural_ empire over _all_ institutions. they are for him, according to his development; not he for them. this seems to us a very simple statement, one to which all men, everywhere, ought to

ross; and has an intellectual sympathy with the deity himself. the best gift we can bestow on man is manhood. it is that which masonry is ordained of god to bestow on its votaries: not sectarianism and religious dogma; not a rudimental morality, that may be found in the writings of confucius, zoroaster, seneca, and the rabbis, in the proverbs and ecclesiastes; not a little and cheap common-school knowledge; but manhood and science and philosophy. not that philosophy or science is in opposition to religion. for philosophy is but that knowledge of god and the soul, which is derived from observation of the manifested action of god and the soul, and from a wise analogy. it is the intellectual guide which the religious sentiment needs. the true religious philosophy of an imperfect being, is not

the _mystical_ theory of spiritual, contemplative communion "listen to me" says galen "as to the voice of the eleusinian hierophant, and believe that the study of nature is a mystery no less important than theirs, nor less adapted to display the wisdom and power of the great creator _their_ lessons and demonstrations were obscure, but _ours_ are clear and unmistakable" we deem that to be the best knowledge we can obtain of the soul of another man, which is furnished by his actions and his life-long conduct. evidence to the contrary, supplied by what another man informs us that this soul has said to his, would weigh little against the former. the first scriptures for the human race were written by god on the earth and heavens. the reading of these scriptures is science. familiarity with the

MOTTA MARCELO THE COMMENTARIES OF AL

tive form twin to harpocrates, that of ra-hoor-khuit. the concealed child becomes the conquering child, the armed horus avenging his father osiris. so, also, our own silent self, helpless and witless, hidden within us, will spring forth, if we have craft to loose him to the light, spring lustily forward with his cry of battle, the word of our true wills. this is the task of the adept, to have the knowledge and conversation of his holy guardian angel, to become aware of his nature (the adept's) and his purpose (the adept's, fulfilling them (the knowledge and conversation of the holy guardian angel produce this result. it is not "the angel's nature" or "the angel's purpose" that are to be done by the adept! for instance, aiwass was the holy guardian angel of a.c; but aiwass goes on doing his

nations, specially the french and british, regard 'american institutions' as the lowest savagery, and forgetful or ignorant of the circumstance that the original brand of american freedom which really was freedom contained the precept to leave other people severely alone, and thus assured the possibility of expansion on his own lines to every man. 32. obey my prophet! follow out the ordeals of my knowledge! seek me only! then the joys of my love will redeem ye from all pain. this is so: i swear it by the vault of my body; by my sacred heart and tongue; by all i can give, by all i desire of ye all. it is proper to obey the beast, because his law is pure freedom, and he will give no command which is other than a right interpretation of this freedom. but it is necessary, for the development o

of love. remember that every act of "love under will" is lawful as such; but that when any act is not directed unto nuit, who is here the inevitable result of the whole work, that act is waste, and breeds conflict within you, so that "the kingdom of god which is within you" is torn by civil war. to the beginner i would offer this programme: 1. furnish your mind as completely as possible with the knowledge of how to inspect and to control it. 2. train your body to obey your mind, and not to distract its attention. 3. control your mind to devote itself wholly to discover your true will. 4. explore the course of that will till you reach its source, your silent self. 5. unite the conscious will with the true will, and the conscious ego with the silent self. you must be utterly ruthless in dis

choronzon have as their sole purpose to test your understanding of the law of thelema, and fidelity thereunto. this is a very difficult note to understand, unless you have some initiatic experience. you must be at least a neophyte to get something from it. for the central experience of the grade is the vision of the holy guardian angel, and that vision, although it is not to be confused with the knowledge and conversation obtaining in tiphereth of tiphereth, imparts your first inkling of spiritual perspective. although this is not to the point, we might as well add a further warning: neophytes must guard themselves against the tendency to confuse the vision with the knowledge and conversation, that is, to think themselves adepts within, and zelators must keep in mind that they are not mas

, by which the material wafer, composed of the passive elements, earth and water, is transmuted into the substance of the body of god, that makes the wise man dread lest so sublime a sacrament suffer profanation. it is this that has caused him, in half-instinctive, half intellectual half-comprehension of the nature of the truth, that has driven him to fence the act about with taboos. but a little knowledge is a dangerous thing. his fear has created phantoms, and his malobservation suggested precautions scarce worthy to be called empirical. we see him combat analogous difficulties in a precisely similar manner. history shows us the physician defending mankind against plague, with exorcisms on the one hand and useless herbs on the other. a charred stake is driven through the heart of a vampi

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ercise so depressing an influence upon his loving partner, that she no longer decks herself in bright and festive robes, but responds with ready sympathy to his melancholy mood. the first-born child of uranus and gaa was oceanus,[2] the ocean stream, that vast expanse of ever-flowing water which encircled the earth. here we meet with another logical though fanciful conclusion, which a very slight knowledge of the workings of nature proves to have been just and true. the ocean is formed from the rains which descend from heaven and the streams which flow from earth. by making oceanus therefore the offspring of uranus and gaa, the ancients, if we take this notion in its literal sense, merely assert that the ocean is produced by the combined influence of heaven and earth, whilst at the same ti

he is said to have [32]resumed her true form when she arrived at the island of delos. hera, being the principal wife of zeus and queen of heaven, a detailed account will be given of her in a special chapter. in the union of zeus with most of his immortal wives we shall find that an allegorical meaning is conveyed. his marriage with metis, page 32 who is said to have surpassed both gods and men in knowledge, represents supreme power allied to wisdom and prudence. his union with themis typifies the bond which exists between divine majesty and justice, law, and order. eurynome, as the mother of the charites or graces, supplied the refining and harmonizing influences of grace and beauty, whilst the marriage of zeus with mnemosyne typifies the union of genius with memory. in addition to the sev

bear in mind the fact that man in his primitive state knew neither how to sow nor how to till the ground; when, therefore, he had exhausted the pastures which surrounded him he was compelled to seek others which were as yet unreaped; thus, roaming constantly from one place to another, settled habitations, and consequently civilizing influences, were impossible. demeter, however, by introducing a knowledge of agriculture, put an end, at once and for ever, to that nomadic life which was now no longer necessary. page 54 page 55 the favour of demeter was believed to bring mankind rich harvests and fruitful crops, whereas her displeasure caused blight, drought, and famine. the island of sicily was supposed to be under her especial protection, and there she was regarded with particular venerati

at the foot of mount olympus, and the nightingale warbled a funeral dirge over his grave. his head was thrown into the river hebrus, and as it floated down the stream, the lips still continued to murmur the beloved name of eurydice. the chief seat of the worship of apollo was at delphi, and here was the most magnificent of all his temples, the foundation of which reaches far beyond all historical knowledge, and which contained immense riches, the offerings of kings and private persons, who had received favourable replies from the oracle. the greeks believed delphi to be the central point of the earth, because two eagles sent forth by zeus, one from the east, the other [83]from the west, were said to have arrived there at the same moment. page 89 the pythian games, celebrated in honour of t

y means of his all-seeing power, soon discovered who it was that had robbed him, and hastening to cyllene, demanded restitution of his property. on his complaining to maia of her son's conduct, she pointed to the innocent babe then lying, apparently fast asleep, in his cradle, whereupon, apollo angrily aroused the pretended sleeper, and charged him with the theft; but the child stoutly denied all knowledge of it, and so cleverly did he play his part, that he even inquired in the most naive manner what sort of animals cows were. apollo threatened to throw him into tartarus if he would not confess the truth, but all to no purpose. at last, he seized the babe in his arms, and brought him into the presence of his august father, who was seated in the council chamber of the gods. zeus listened t

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

l placed right in your hands, ready to be used for such things as arousing passion in another, making money appear as if from out of thin air, attracting the opposite sex and much, much more. in reading these words you will learn many ancient secrets of the occult. no matter whether you believe me or not, the magic behind these words will awaken racial memories of a time long ago when this secret knowledge was free to every man and woman who sought< it. secrets of witchcraft you have a power within you that can be woken. it is the same power that you can use to work any magic you want. many witches work alone and with just as good results using the magic power of witchcraft as if they were working with a group. using this magical power is simplicity itself. in chapter 2 you will learn a si

k in the way of happiness and peace of mind. say a simple thank you to the spirits and go about your daily affairs. repeat daily until the ritual draws your desire to you. chapter 3 wiccan money spells in chapter two you learned that the magic power of witchcraft can be woken through the study and practice of the fiery serpent ritual. if you never learned another thing about the occult world, the knowledge that you already possess marks you as a genuine witch. but there is more, much more. obtaining money through the use of magic spells and rituals is just one more amazing secret that is revealed to you in the pages of this remarkable book. how to cast spells that really work spells are the fun part of what we call witchcraft; simple gestures, uttered words, seemingly illogical actions, fr

spells. signed: c.l, leicester, england. the demon of lust the clavis magica artium describes asmodeus as a demon of sensuality and luxury. he is also well versed in the sexy art of occult ribaldry, i.e. how to cause a young girl, however prudent she may be, to become maddened and inflamed with lust. here is an arcane truth: more people have been seduced and influenced by the occult without their knowledge than by any amount of good looks, wealth, or intelligence. on the night of the new moon, enter your witching circle and cover a small table with black cloth (this table might be called your secret altar. stand a red candle in the center. light the candle. awaken your magic power. gaze into the candle flame, and visualize yourself surrounded by admiring members of the opposite sex. and as

years of earnest study and practice to master the merest fraction of it. the central symbol in cabalism is the tree of life, giving the path to perfection. the idea is that you follow a complex path of spiritual enlightenment up the tree passing through each sepher (divine emanation) until you achieve union with god in kether the crown. an interesting aspect of the cabala is that the achieving of knowledge is likened to sexual union with shekinah, a female personification of wisdom. this is similar to the gnostic sophia, wisdom given a female personification, only with a much stronger sexual connection since she was a prostitute. gnosticism was the main competitor to christianity in ancient rome. the gnostics believed that the christian jehovah was not the real god but an evil creator of a

pray to him to settle disputes between friends, between the hours of 3pm and 9pm, and from 9pm to sunrise. the 6th spirit is amy. pray to him to receive divine inspiration, at any hour of the night. the 7th spirit is andras. pray to him to cause confusion among your enemies, between the hours of 3pm and 9pm, and from 9pm to sunrise. the 8th spirit is andrealphus. pray to him to gain mathematical knowledge, between the hours of 3pm and 9pm, and from 9pm to sunrise. the 9th spirit is andromalius. pray to him for the return of stolen goods and to discover the identity of the thief, at any hour of the day. the 10th spirit is asmoday. pray to him to acquire skill in handcrafts and geometry, at any hour of the day from 9pm to noon, and from 3pm to sunset. the 11th spirit is astaroth. pray to hi

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

built. jeremiah 31:33-38 to find the origins of freemasonry, it is important first to isolate its original characteristics, which can be found in the institutions from which it appears to have emerged: 1. it was a professional builders or, more precisely, construction organization; the long-ago vocation of mason does not correspond directly to the modern specialization, but included an extensive knowledge of architecture. the organization was represented hierarchically. 2. the organization extended beyond a strictly professional framework. its members considered themselves brothers and provided mutual assistance. 3. the association, in both its operations and assistance, followed traditional rites. members were accepted into it through an initiation and the brothers were united by sacred

ter of the ancient corporations the corporative organization of labor goes back to distant antiquity, and associations of builders are among the most ancient. when humans abandoned the nomadic lifestyle, they formed builders associations to erect durable shelters, protective ramparts, and temples in which to worship their gods. architecture became an art a difficult one demanding unique empirical knowledge prior to the development of the exact sciences. in some ways builders created the first aristocracy of jealous exclusivity whose services were indispensable to the gradually forming states. the association proved necessary because isolated individuals were incapable of erecting large structures by themselves and because this work required extensive general, technical, and artistic knowle

ne to inhabit: it was the universe that man built in imitation of god's exemplary creation, the cosmogony."2 the home was not merely a geometrical space; it was an existential and sacred place. when trade associations were indispensable, as was the case with those of the builders in ancient times, they were of a sacerdotal nature. among the egyptians, the priest embodied a special branch of human knowledge. each grade put its students through a predetermined series 6 the origins of freemasonry from ancient times to the middle ages of studies specific to the art or science that it professed. in addition, for each novitiate degree, students were subjected to trials of initiation the purpose of which was to ensure them a vocation and which added to the mysteries whose teaching was hidden from

uently had to cross the channel, and for the construction of boats.10 a similar inscription discovered in nice-cimiez shows the lapidarii making a vow to hercules, their tutelary deity* it is also likely that the worship of roman builders had experienced the influence of foreign peoples because of the itinerant nature of these artisans and the fact that the romans benefited from the architectural knowledge of the greeks, who in turn had been influenced by the persians, egyptians, and syrians. in fact, the influence of the syrians must have been considerable following their significant immigration into the roman empire, to rome particularly, during the later years of its existence "it was especially in the first century that the syrian exercised his activities, charged with almost all the m

contemporaries as having rediscovered the ancient mechanical system for producing large cut stones, which had been abandoned during the final years of the empire. in addition to his cathedral, he repaired or built part of the ramparts of cahors, erected bridges across the lot river, and built an episcopal palace and various religious establishments. the collegia and the barbarian invasions 23 the knowledge and reputation of the gallo-roman builders was such that their influence extended outside gaul. according to bede, in the year 675 bishop benoit of weymouth in england was forced to go to france to find builders capable of building in the roman style.3 toward the end of the seventh century and the beginning of the eighth, anglo-saxons went to foreign lands, primarily rome and france, to

NECRONOMICON ALAZIF

n! to the west: zijoronaifwetho, mugelthor, mugelthor-yzxe! cover the vessel with a cloth of black velvet and set aside. for each of seven nights thou shalt bathe the vessel in moonlight for the space of one hour- keeping it concealed beneath the cloth from cock-crow till sunset. all this being accomplished the incense shall be ready for use and possessed of such vertue that he that useth it with knowledge shall have power to call forth and command the infernal legions. nota: when employed in ye ultimate rites the incense may be rendered more efficacious by the addition of one part powdered mummy-egypticus. employ the perfume of zkauba in all ceremonies of ye ancient lore casting ye essences upon live coals of yew or oak. and when ye spirits drawn near, the vaporous smoke shall enchant and

grant their powers unto ye when ye shall call them with the incantations and make their sign. al azif page 12 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 his globes have diverse names and appeareth in many forms. the first is gomory, who appeareth like a camel with a crown of gold upon his head. he commandeth twenty-six legions of infernal spirits and giveth the knowledge of all magical jewels and talismans. the second splrit is zagan, who appeareth like a great bull, or a king terrible in aspect. thirtythree legions bow before him and he teacheth the mysteries of the sea. the third is called sytry, who taketh the form of a great prince. he hath sixty legions and telleth the secrets of time yet to come. eligor is the fourth spirit; he appeareth like a red

a great bull, or a king terrible in aspect. thirtythree legions bow before him and he teacheth the mysteries of the sea. the third is called sytry, who taketh the form of a great prince. he hath sixty legions and telleth the secrets of time yet to come. eligor is the fourth spirit; he appeareth like a red man with a crown of iron upon his head. he commandeth likewise sixty legions and giveth the knowledge of victory in war, and telleth of strife to come. the fifth spirit is called durson and hath with him twenty-two familiar demons and appeareth like a raven. he can reveal all occult secrets and tell of past times. the sixth is vual his form is of a dark cloud and he teacheth all manner of ancient tongues. the seventh is scor, who appeareth like a white snake, he bringeth money at your co

NEW WORLD ORDER OR OCCULT SECRET DESTINY

masonry, by its own accord, practices the ancient mysteries of egypt, and has as a primary goal, the re-instatement of this mystery religion for the coming world order. the magical mystery religion of ancient egypt exercised a great fascination over renaissance man, which was incorporated into the newly formed lodges at that time. the mysterious heiroglyphs were considered to be symbols of hidden knowledge. symbols and gestures became a means of conveying secrets and truths. the cosmos was seen as an organic unity. it was peopled by a hierarchy of spirits which exercised all kinds of influences and sympathies. the practice of magic became a holy quest. back in 1927, freemason w.l. wilmhurst saw the dawning of the aquarian age as the fufillment of the plan. in the meaning of masonry, p.4, h

ON COMMUNICATION WITH SET

ne angles)is that we will in our turn become such sources of inspiration to those that come after us. thus our biographies are set's talismans. secondly there is the observable fact of the genius of your own creation. there are moments when you exerted will and became what you are now (will is the process of choosing between two or more desires. you draw inspiration for future adventures based on knowledge of your past states. this process is called xeper "i have come into being" desiring more of such knowledge the self is impelled to start new tasks. this is the source of further will, and defines the object of that will. thirdly there is the observable fact that others have used the powers of magic through out history, and gained a victory over evil (let us recall that for the setian evi

e come into being" desiring more of such knowledge the self is impelled to start new tasks. this is the source of further will, and defines the object of that will. thirdly there is the observable fact that others have used the powers of magic through out history, and gained a victory over evil (let us recall that for the setian evil= stupidity. by study of their methods and results we can obtain knowledge of the nature of set, and of *ourselves* for we are the products of such magic. fourthly there is the observable fact of the magic of the aeon, which is that when sincere intelligent people get together to discuss the ideas that feed or are fed by xeper, the general level of brilliance goes up. that there is in fact a "quickening" of the minds involved as they benefit not only from their

ON SET

the possibility for individual, self-conscious, autonomous potential of mankind to actualize within the temple of set, and without it as well as appropriate- this does not include any kind of converting; by its very nature the need for individual selfbetterment must come from within an individual himself. no one can do such a work for others, only for oneself. reality of set is not based on mere knowledge or on mere intuition. it is based on both, but it is essentially via rationally based intuition, my own conscious efforts to understand my own self, via my own conscious efforts to come into being as a more perfect, more autonomous individual, that i have experienced the principle, that it has become necessary for my own initiation (self development process) and self- understanding. set

ONYX TABLET OF SET

to address human issues. they themselves are incarnations of set in this capacity: completely self-aware and self-conscious beings in a world peopled otherwise by humans who are, to a greater or lesser degree, controlled by natural forces. the experience of the priesthood of set is not comprehensible to those who have not partaken of it, because it cannot be explained as a function of other human knowledge or experiences. what humans cannot easily understand, they have historically tended to regard with apprehension and suspicion. this is- in the precise sense of the term- a natural tendency which cannot be rationally overcome. the priesthood should not resent humankind for this, but must take the tendency into account when interacting with humans. an empathetic, sensitive balance must be

to someone else in these situations is as painful as branding crosses on your arms, chest, back, and legs with a redhot iron, and then using strong acid to bring out the highlights of this artistic effort. hogwash. there is no damage or pain to *anyone* when respect is offered, and when communications are polite (2) being polite and respectful usually helps. the surest way to stop communication, knowledge, and understanding is to slap someone in the face with a wet and smelly rag. the surest way to open communications and to foster information flow and understanding is to offer respect to all people involved (3) there is no excuse for disrespect. every setian is responsible for his/her own actions. another's actions are never an excuse for turning your back on your xeper and devolving to

priesthood is something for which your life experience has not prepared you. it causes a change in your relationship to the world. the previous links your psyche has had with the world- your body, your language, your connection with your culture- all remain, but a new and mysterious link has been brought into being. your resonance with the prince of darkness not only enables you to directly gain knowledge of that principle, but also to directly influence others toward that state. the "rules" of this link are difficult to learn, and they can not be taught because they reflect your self. in a certain sense you are beginning to become magic itself, but do not take that as a sign that you are ready to put your ritual activities aside. indeed now these activities will become crucial to help yo

re your career ambitions? what do you consider your most significant professional accomplishment? has your church membership affected your professional relationships? would your ordination by itself affect them? if so, under what secular restrictions would you prefer to function? if you are presently a student, upon what sort of academic program are you embarked? what do you intend to do with the knowledge you acquire? how successful have you been academically? how do you support yourself? satanic clergy must live and act in a world composed largely of non-satanic intellects and value systems. imagery concocted to impress the profane is a necessary adjunct to formal practice of the black arts. describe your personal appearance, habits, mannerisms, emblems [such as place of residence, furni

ed for assessment if that momentous move of recognition is performed" one item of the iii priesthood issue that i find myself sometimes mildly- other times moderately- questioning is that of the event itself. i question that the priesthood is not part of the "normal" course of events. perhaps i'm hung up on semantics. here's my reasoning. all current adepts in the temple of set, to the best of my knowledge, are aware that they *can* strive towards the priesthood. there was an article that appeared (i mentioned it to ipsissimus lewis, but even then couldn't remember how/where it came about, written, i believe, by the high priest (dr. aquino, wherein our adepts at that point were addressed about the priesthood. in this article, adepts were being shown the way to question their 'adeptitude' i

PATH OF INITIATION

" or the "longing for the beyond" is felt and expressed, from human to what is beyond human; this is the earth or land experience. 2. the 'year and a day' period (or a set period of a fixed time) of internal growth, or the "spiritual hermitage, or the trial-time; also, at times, instruction by otherworldly beings or their representatives; this is the station of the circling airs, that communicate knowledge. 3. the descent into the cavern of the black water and the two torches, or the initiatory chamber below (the chamber or cavern of enody or zerinthia) to the source, or to the presence of the initiatrix in the innerworld/underworld, the pale woman under the hill, queen in the meadows of elfhame, who brings about (a normally traumatic) ego death in the candidate, and bestows the innerworld

blossom in the soul of the candidate (as the soul is now united with the spirit) and it causes the special modes of perception and understanding to open in the candidate (gradually) that are the source of many mythical seership abilities and the like "magical" abilities (and i hate to use that term) are also sometimes gained, though this is a far more poetic idea than the term "magic" expresses. knowledge and real wisdom, direct experience of the unseen world, and the ability to "reach into" the self, or the depths, to directly experience and mediate extra-sensory reality, causes what seem to be like "powers" or abilities to understand and influence some events in life. but this is only a tiny matter of a greater growth. the five-fold initiatory pattern leads to internal transformation, a

PHILIP NEIL MYTHS LEGENDS EXPLAINED

him eternal life, but is interrupted before she can complete the ritual. the same incident occurs in egyptian mythology, when the goddess isis becomes nursemaid to a prince while searching for her husband, osiris (see p. 16. in the egyptian story the prince dies, but in the greek, the boy, triptolemus, becomes a benefactor of humankind a cultural hero when demeter gave him grain, a plow, and the knowledge of agriculture to teach to humankind. triptolemus had his own cult and temple at eleusis. the role of the gods in giving the gift of knowledge to humankind is found in every mythology. greek prometheus, aboriginal ancestors, mandan lone man, aztec quetzalcoatl, polynesian maui all are revered for teaching us how to live in the world. alongside such figures stand the heroes who teach us b

wn, the benu bird flew across the waters, its great wings flapping soundlessly, its long legs trailing. the benu bird reached a rocky pyramid, just breaking through the surface of the water. it opened its beak, and let out a harsh cry. the sound rang out across the endless waters, shattering the eternal silence. as the light of the first dawn broke over the darkness, the world was filled with the knowledge of what was, and what was not, to be. the benu bird was depicted as a gigantic heron; the greeks later called it the phoenix, recognizing that the bird was really an aspect of the sun god, re. at the great temple of amun at karnak, a duck was released across the waters of the sacred lake each morning in imitation of the benu bird. re, the sun god 14 re, the sun god r e, the sun god, took

ther of maat, which symbolizes truth. ammit a crocodile-headed monster with the forequarters of a lion and hindquarters of a hippopotamus waits to gobble up the heart if hunefer is judged guilty. egyptians protected themselves against this outcome by including in their tombs a so-called negative confession a list of sins they have not committed. to the right, ibis-headed thoth, god of writing and knowledge, sets down the result. further right, horus takes hunefer before osiris; isis and nephthys stand behind the throne. above, hunefer adores a company of gods, led by re-harakhty, who stand as witnesses to the judgment of osiris. the epic of gilgamesh 18 the epic of gilgamesh g ilgamesh was lord of uruk in mesopotamia. two-thirds divine, he was so arrogant in his glory that the gods created

ow to navigate and how to tell the time. chariot of the sun helios (later identified with apollo) drove the sun across the sky in his chariot each day; once he allowed his son phaethon to take his place, but the youth was unable to control the horses of the sun. the earth would have been destroyed by fire had not zeus struck phaethon down with a thunderbolt. goddess of wisdom athena passed on her knowledge and wisdom to prometheus, who shared it with humankind. according to one myth, prometheus had assisted at athena s birth from zeus head, although other sources name the god hephaestus (vulcan. sickness and misery prometheus passed on only good gifts to mankind; the ills of the world he shut up in a jar. until these were released by pandora, the first woman, men lived carefree lives with

hens, where she stayed with the king and queen in the guise of an old nurse. grateful for their kindness, she bathed their son in fire each night to make him immortal. but one night she was interrupted and the spell was broken. she then revealed herself in her divine form and ordered that a temple should be built to her (see below. she also gave the child, triptolemus, seed grain, a plow, and the knowledge of agriculture, so that he could teach the skill to humankind. the mysteries of eleusis t he mysteries of eleusis were the most profound and secret rituals of greek religion, and it was believed that they held the whole human race together. therefore, it was vital to observe them each year. initiates were seen as superior beings because of the vision they had received of life beyond deat

PHOSPHORUS

initial studies in your own time frame, but do not try to extend your stay in o) void and the abyss for more than one year without focusing on becoming into i the blackened forge of cain. the yatus and pairikas of coven maleficia may observe an initiate silently or known for some time to measure their own initiatory work, noting the spark of iblis grow within them through their own desire to gain knowledge and experience via luciferian and witches sabbat practice. the path of void and the abyss is to encircle yourself upon the path, by the spirit ways and shades of the path. the following books are essential to your initial study- writings by michael w. ford8 luciferian sorcery vox sabbatum yatuk dinoih (second edition) book of the witch moon book of cain azothoz the goetia luciferian edit

y purpose and practice -the black eagle as the initiator of the vampyric and ahrimanic path consistent and successful work with this spirit guide -the god form of anubis the mask of the shades of the dead and the gateway of twilight. 1. mephistopheles, how this daemon represents both earth and spirit and the unity within. the evocation and invocation of mephistopheles to absorb a hidden atavistic knowledge of the daemonum of the earth. see mephistopheles conjuration by michael w. ford 2. the assumption of the flesh of the devil, the power of initiation and the mark of the devil as a rite of passage. the god form of satan the adversary is to understand the fallen aspect of darkness to the 12 rise into the dark light, thus a balanced initiation of flesh and spirit. see book of the witch moon

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

ited states of america e-mail: keteb75@yahoo.s phosphorus- the shadowing forth of lucifer by michael ford lucifer, the pale morning star, phosphorus-"the precursor of the full blaze of the noon-day sun" as blavatsky so elegantly defined it, is the foundation of the basis of magick. magick itself means to "ascend" towards the light of god. god itself defined as the individual self and the light of knowledge "the significant symbol of wisdom given to us by research is lucifer, the bringer of light. everybody is searching for perception, wisdom is a child of lucifer. the chaldean astrologers, the egyptian priests, the indian brahmans; they are all children of lucifer. already the first man became a child of lucifer when the serpent taught him good and evil. what they got to know by perception

't raise the perception of the mind to religious devotion, they paralyze the enthusiasm of the heart. for those who are searching for the light of the spirit lucifer shall be a messenger. he won't talk about a faith that is alien to perception. he won't flatter into the hearts to avoid the guardian of science: he shall respect him. he won't preach piety and divine bliss but will show ways for the knowledge to change into divine sensation, into the devotion of the cosmic spirit. lucifer knows that the radiant sun may only rise in the heart of the individual; but he also knows that only the paths of perception lead up to the mountain where the sun appears in his divine radiation. lucifer is no devil leading the searching faust to hell; he shall be an awaker of those who believe in knowledge

ng star as is called became the dragon and the devil. shaitan was the base for this materization, which means to oppose, to accuse. lucifer was invariably the first rebel. lucifer is of the spirit of light, from which the foundation of luciferic magick is to ascend towards godhead. the light of the spirit is based within perception and the clarity of an awakened self. perception is the vehicle of knowledge and what the individual can understand. christianity teaches the annihilation of perception and the repression of the awakened mind. the enthusiasm of the driven conscious, charged with the bright luciferian light; leads all individuals towards god itself. lucifer is the fallen angel of light. born strong in the light of the god spirit, his crown held the most beautiful jewels from the e

develop a strength of discipline which often ignored by many modern sorcerers. ascend through stamina and willful direction, not mere impulse and unevaluated circumstance. egotism however is a possible flaw and over estimation of self. as the luciferian is evolved and continues growing one must be in check with the ego. it should be understood that often the most humble will comprehend a greater knowledge of self. crowley often defined "black brothers" as those who shut themselves off from the universe and the cup of babalon, which is evolution. the sorcerer must realize that he or she is not necessarily more important than anything else, while at the same time be in full balance with the natural order and the survival of the psyche. a black magician is by no means what crowley defined as

f the vampire is presented as a mark point towards self-evolution and godhood. the trapezoid sigil of varcolaci opens the gates of the shadow side through black magic. the varcolaci sigil was designed to manifest the essence of the varcolaci vampire, the astral being that rose from the flesh of the sorcerer to ascend to the night sky. this is the evermorphing version of lucifer, to eternally seek knowledge and the faustian spark which ignites into the black flame. the inverse pentagram that the varcolaci hold is the eye of lucifer, devilcosm that would glow with the divine light of self godhood. the inverse pentagram is itself symbol of exploring and controlling the dark side powers which exist within every man and woman. christian attempts of labeling lucifer as a god of death only proves

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

uccess breeds imitation. this statement has never been more fully exemplified than in connection with legitimate speculative freemasonry, which from its very inception after the revival of b h b h in london, has been beset with imitators ranging all the way from good-natured mockery to vicious schemes to dupe the innocent and unwary. the excellent reputation of freemasonry and the quite universal knowledge of its high aims and ideals removes the sales resistance which frauds and charlatans would encounter in imitating and promoting a less known fraternal organization. freemasonry s own concerns are, unfortunately, an aid to those who would further their own evil ends by duping innocent and well-intentioned individuals by plausible claims of an easy method of admission to an exclusive frate

ing innocent and well-intentioned individuals by plausible claims of an easy method of admission to an exclusive fraternity. it is only when the zeal of such unscrupulous promoters overcomes their discretion that they are halted. sooner or later some of them run afoul of local ordinances, state statutes and occasionally of federal postal regulations, and there is an exposure which becomes general knowledge. the darius wilson frauds in massachusetts in b j b b, and the mcblain thompson masonic fraud case, tried in federal court at salt lake city,utah, in b j c c1 are striking examples. these very cases furnish evidence on the spurious rites to be discussed in this article.although the memphis and misraim rites have been practically dormant for long period, there are several parties who clai

organization to the primitive rite of philadelphes of narbonne, which was established in b h h j, and in b h i g united with the grand orient of france.of this, however, there is no positive proof. from certain startling similarities between this rite and the rite de la sagesse egyptienne, concerning which very little has ever been published, the originators of the rite of misraim may have had a knowledge of and drawn upon the latter for their material.at any rate, they did not hesitate to draw freely upon other rites, and at least five of their degrees were lifts from the ancient and accepted rite. the rite of misraim originally had eighty-seven degrees, but was soon expanded to ninety. some writers contend that the creation of the rite of misraim was the work of the bedarride brothers

ce o of paris, feb. c e, b i h a (e v) very honorable brother: bro. poulle desires me to reply to a letter which you have addressed to him for the purpose of knowing if bro.marconis in the character of grand hierophant of the rite of memphis has the right to create masons of that rite in america, and to confer there the d dd degree of the scottish rite, etc; and inquiring if he does this with the knowledge and consent of the grand orient of france. i hasten to reply not so much to these different questions as to all which can arise in relation to the subject. behold, then, all the truth in relation to the rite of memphis and bro. marconis. that brother, at a certain time, decreed himself chief of a new b h a heredom albert pike& william l. cummings rite xthe rite of memphis xto which he ga

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ery prometheus who cares for poor mortals! instead of fire which is the beginning of all evil he ought rather to have stolen sweet nectar, which rejoices the heart of the gods, and given that to men, that he might have scattered the sorrows of the world with your own drink. dionysiaca 7.7 see also aeschylus' prometheus bound (link to the translation at perseus. the entire woyo de ah et hashem the knowledge of g-d written and edited by rabbi amiram markel& shimon markel copyright 2004 by rabbi a. markel the knowledge of g-d table of contents part one: seder hishtalshelut- the chaining down of the worlds the soul of man the soul of creation the source of all existence the inner self of man heyulie& ko ach ability& potential the singular essence of the soul a highlight in the singularity the

evel one "cold thought" level two "a good thought" level three: natural love& fear level four: intellectual love& fear level five: pure desire the five levels of the natural soul the difference between the divine& animal souls the three general levels of comprehension the three general levels of excitement the lowest level of the divine soul the five levels of the divine soul de ah et hashem (the knowledge of g-d) copyright by rabbi amiram markel and habochur hatamim shimon markel the soul of man it is clear that there is a force which enlivens the body. the external body itself is nothing more than an inanimate vessel which contains and is animated by this force. this is readily observable by the fact that when one passes away, g-d forbid, his body remains intact, but without any life for

sential light of the soul now, being that all awareness; the awareness of pleasure and desire, of insight, comprehension, interest and emotions, as well as the awareness of all the other faculties, such as seeing, hearing, smelling etc, have their source in the quintessential self of the soul, we must say that it, in itself, is aware. this is the awareness of the soul of itself, that is, the self-knowledge and consciousness of the soul. this is the essential light of the soul. it is similar to light, because the property of light is to reveal the reality of what is. for instance, a person may be standing in a dark room in front of a deep pit. because it is dark, he does not recognize the danger he is in. he does not recognize the reality of what is. the moment the light is switched on, he

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

turned toward the caller. furthermore, a name identifies that which is called by it. however, a name is not the thing itself, it only brings to light the identity of the thing named. another similar aspect of a name is what the tanach states in regard to king david, that he "made a name for himself. this is to say that he became well known. likewise, in reference to g-d "his name" means his self-knowledge. g-d knows himself and, so to speak, this is how he would identify himself. this may be discerned from the tetragrameton, the four letter proper name of g-d. this name, y-h-v-h, is made up of the three letter root, hvh, which means "to be, plus the prefix y, which modifies the verb and makes it a constant. the name y-h-v-h therefore means "the true being, who was, is and will be, at once

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

sinful nation, a people laden with iniquity etc" in other words, the automatic effect and result of lack of contemplation is sin. obviously, the automatic result of contemplation is that israel will know their master. this, in turn, will bring about destruction of evil and the immediate arrival of our righteous king moshiach, with the true and complete redemption, immediateeo de ah et hashem the knowledge of g-d by rabbi a. markel& shimon markel copyright 2004 part two: contemplation& meditation what is contemplation hitbonenut now that we have explained the entire chaining down of the worlds, from the essence of ohr ein sof (the infinite light) until our world, we must explain the proper approach this type of study. we will, therefore, now delve into the methodology of kabbalistic contem

the second is called girsah (surface study. girsah surface study girsah surface study, is the understanding of the subject at first glance, without stopping to delve into its details with any great scrutiny or analysis. in talmud study, this is used mainly to cover much ground and gain a broad familiarization with the subject matter. however, since it does not involve in-depth investigation, the knowledge gained is inherently shallow. this is analogous to a ship sailing on the surface of the ocean, rather than a submarine which submerges into its very depths. it is similar to one who casually glances at an object he is unfamiliar with, without scrutinizing it carefully in his mind, to understand what it is and how it is. he makes no attempt to understand its depth by examining all its inn

spring will determine the strength of the river, thus affecting its length and breadth. likewise, the actual depth of a concept is its original source. but what is this source? to understand this we must understand the intellectual faculties. what are they and how do they function? chochmah, binah and da at there are three intellectual faculties: chochmah (wisdom, binah (understanding, and da at (knowledge. up to this point we have explained the comprehended concepts in the brain of binah, which is the brain of comprehension and grasp. binah, specifically, is analogous to a river. this is because just as a river flows ceaselessly, so the brain of comprehension flows ceaselessly. this is called the "river of thought, and as stated above it has length, breadth and depth similar to a river. t

just as a river flows ceaselessly, so the brain of comprehension flows ceaselessly. this is called the "river of thought, and as stated above it has length, breadth and depth similar to a river. the faculty of da at is the ability to have focus, interest, and mental attachment to a subject. this is understood from the verse "adam knew eve and she gave birth to a child. from here it is clear that knowledge means bonding. this is the faculty of da at which is the ability to mentally connect to a subject. the faculty of chochmah, however, is not a brain of comprehension nor is it a brain of focus. rather, this brain is the source of the intellect. it is from chochmah that the concepts spring forth. because of this it is analogous to a spring from which flashes of intuitive insight trickle fo

lash of intuitive insight and understanding of the concept as a whole? how does one achieve this inspirational flash of understanding into the subject matter? the way to attain the depth of a subject matter, the omek hamoosag (the depth of that which is being comprehended, is solely through the contemplative method called iyun (deep analysis. it is only through climbing the length of the revealed knowledge, and delving to the depth of the concept, keeping his mind focused on analyzing it until he understands each particular nuance of the concept clearly and thoroughly, that an automatic flash of intuitive insight into the subject will result. this seminal flash of intuitive insight contains within itself, in a way of a heyulie, all the length and breadth of the explanations that come out o

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

ng. the translation of the text of the arizal fs teachings is accompanied by explanatory notes and charts to assist the reader in understanding the text. moshe wisnefsky disclaimer: the following translations have not yet been checked over for accuracy by any authority on the teachings of kabbalah. therefore, although i have rendered and explained the arizal fs teachings as best i can based on my knowledge and research, there may be passages that i misunderstood and rendered incorrectly. before publishing these translations in book form they will, please g-d, be examined for accuracy by a competent authority, and any necessary changes will be made then. chabad of malibu. 22943 pacific coast highway. malibu, ca 90265. 310-456-6588 powered by chabad.org c 2001-2007 chabad-lubavitch media cen

ts intellect from ima of beriah. the chochmah-binah-da fat of ima are clothed in the netzach-hod-yesod of ima, and in this gpackage h they enter the chochmah-binah-da fat of z feir anpin. this gpackage h is the gimage h of ima (referred to by the name elokim used in this verse) in which the gman h of beriah is created. there was no commandment given to this man of beriah not to eat of the tree of knowledge. for since this world [of beriah] is pure of evil, there was no apprehension [that anything bad would happen by his eating of it] at all. the problem with eating of the tree of knowledge was that by doing so, the person eating it internalizes, that is, subjectifies, his perception of good and evil. in the context of the world of asiyah, where evil is present, this means that the person c

it] at all. the problem with eating of the tree of knowledge was that by doing so, the person eating it internalizes, that is, subjectifies, his perception of good and evil. in the context of the world of asiyah, where evil is present, this means that the person can be confused whether something is good or evil. in the world of beriah, where evil has no dominion, this possibility does not exist. knowledge of evil in that context is entirely abstract, or gacademic. h therefore [in the context of this gman, h] it is said, g[behold, i have given you all the all plants that bear seeds that are upon all the earth] and all trees in which there is tree fruit that bears seeds, they shall be yours for eating. h4 meaning, even the tree of knowledge in the garden, for with this man there was no appr

ured it to do, it will not work at all [the generation of the dispersion] knew all this. thus, it is written, gthen it was begun to call in the name of g-d. h12 for in the times of enosh, they knew how to manipulate g-d fs names. the explanation given to this verse by the targum [of onkelos, that [in this era] mankind began to serve idols [accords with this explanation. for it means that with the knowledge that they used to manipulate the divine names they caused divine beneficence to descend to idols. thus, both explanations mean the same thing. now, this technique would not have worked had they not known how to combine the letters and names in hebrew, for it is impossible to manipulate these names in any other language. thus, it is written, gthe whole earth was of one language and united

what remains in it is the lower midot, i.e, the summation of chesed and gevurah in tiferet and the orientation of the midot outward in netzach and hod. these [states] are the three names havayah of the [revealed] states of chesed and [those of] the three [revealed] states of gevurah [these six names havayah] are the numerical equivalent of joseph. joseph, as we know, personified yesod. with this knowledge, you can understand why yesod is called gthe second arbitrator, h for the said reason, namely, that in it the three [revealed] states of chesed are intertwined with the three [revealed] states of gevurah, which are thereby sweetened. the first garbitrator h is tiferet, which reconciles chesed and gevurah. here, yesod reconciles the states of chesed and gevurah above it. with this you can

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

ome few, which shall give their names, may join together, thereby to increase the number and respect of our fraternity, and make a happy and wished for beginning of our philosophical canons, prescribed to us by our brother r.c, and be partakers with us of our treasures (which can never fail or be wasted) in all humility and love, to be eased of this world's labours, and not walk so blindly in the knowledge of the wonderful works of god" fama fraternitatis (1614) foreword and appreciation just about 100 years ago (in 1887) we had the beginnings of the hermetic order of the golden dawn. it was then that (according to history and "myth) dr. william westcott discovered a cipher manuscript that led to the founding of an english branch of die goldene dammerung in 1888. it was this golden dawn th

and "banishing ritual of the pentagram, and the keeping of a journal will initiate your own journey to the light! i want to give special appreciation to the writers who have added important materials to this new edition, but i also want to give personal appreciation to israel regardie for having recognized in 1937 that the "time for secrecy" was over. the twentieth century is a time in which the knowledge of the past has to be brought forward and integrated into a new "common sense" upon which a new humanity can be built. once, years ago, when i first talked about buying the golden dawn copyrights from the aries press, another occult writer made a statement to the effect that no one could "own" this knowledge -for it all came originally from god! i think that concept describes exactly wha

rom their historically negative or even lurid connotations is fundamental. the association of these words with "black" magic or satanism has uniformly been the result of hysteria, narcissistic theatrics, capitalization by the media, or psychosis. to truly explore the "dark arts (or in other words, apprehend the archetype of the shadow) through systematic ritual work demands not only extraordinary knowledge, discipline, and training, but a great deal of plain hard work toward which would-be dabblers never seem inclined. for any of us to integrate our "darkerl'side is a lifelong and necessary process, buf a process which yields toward a more fullness of self. as edinger comments "all these aspects of the rejected shadow are equated with the 'king' which means psychologically that acceptance

our disciplined and conscious image making (crowley gave great emphasis to developing the concentrated image making aspect of consciousness) as well as through the automatic unconscious complexes of our personalities. and hence regardie insisted upon some form of psychotherapeutic work once the unconscious had been activated by the ritual work since it was unlikely that the neophyte had yet even knowledge of the possibility of control of image building with consciousness and what effect this could have on the personal life, let alone the discipline to implement it. the neophyte was equally unlikely to be aware of the "sleeping dogs (to use a phrase of blavatsky's) or unconscious complexes of the personality and how those unknown parts of ourselves influence our lives. this brings us to a

the officers they had no duly installed hierophant the magical formulae underlying their in terms of their individual magical with an active temple. upon approaching this book, i the first several weeks, read edition contained herein. i would this gives the student an overview of not only the hermetic order of the allow this material to settle deeply or associating any variety of images the first knowledge lecture and then the hebrew alphabet and its correspondences, knowledge lecture. within this system, of religion or sect. its letters are considered doorways into the inner world-teric religious organization. a convenient place them on "flash" cards, not unlike 51, zealand, and power: isquieting poignancy. r2d nze king must die-:dge from the victorian k- i-7g life. i am convinced g; 11-o

RELIGIOUS TENANTS OF THE YEZIDI

of my virtues are seen in the things that exist. and i am he to whom the flinty mountains bow, they are under me, and ask to do my pleasure. and i am he before whose majesty the wild beasts wept; they came and worshipped and kissed my feet. i am adi of the mark, fr. 2 a wanderer, the all-merciful has distinguished me with names. and my seat and throne are the wide-spread earth. in the depth of my knowledge there is no god but me. these things are subservient to my power. how, then, can ye deny me, o mine enemies? do not deny me, o men, but yield, that in the day of the resurrection you may be happy in meeting with me/ fn. 1. the fa ade of the temple at sheikh adi bears the figure of a lion and serpent, as may be seen from the sketch already referred to. fn. 2. the original word is esh-sh m

modern yezeedees have borrowed little from christianity beyond what was incorporated into their system by their more learned and zealous forefathers, when the gospel was first proclaimed in these parts. their professed reverence for our blessed lord seems to arise more from the difficulty of withholding from him the honour which is universally ascribed to his character and dignity, than from any knowledge which they possess of his person or mission. in this respect, indeed, they are profoundly ignorant, and their confession of isa, the son of mary, is much more undefined and imperfect than that of the mohammedans. it is true that they affect more attachment to christians than to mussulmans; but this may be fully accounted for on other ground than that of any sincere respect for christiani

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

ings committed to his trust, and made him lord of all, the wholebut yet ungrateful unto heaven he proved, and was from eden driven.from thence proceeded all our woes, nor could mankind one comfort shareuntil the rosicrucians rose and formed another eden here:where true pleasure ever reigns, and native innocence regains.here crystal fountains flow, here naught that222s vile can enter inthe tree of knowledge here doth grow, whose fruit we taste, yet free from sinwhile sweet friendship does aboundand guardian angels hover round.at the close of the ode, the procession halts in front of the suffragan in the west.suffragan: brother conductor of novices, what is the desire of this aspirant?zelator5 conductor of novices:he desires to proceed from darkness into the pure light of knowledge, to learn

m darkness into the pure light of knowledge, to learn the secrets anddoctrines of nature, and discern the wondrous principles by which the universe is governed.suffragan:my brother, your desire is laudable, but we are mortal like yourself, why come to us?conductor of novices: because he believes that among you are practiced many great virtues, andthat the growth of ages has added to your store of knowledge. he desires to be received.suffragan:we appreciate your faith, but must remind you that the road to knowledge is long, and the life ofman is short; remember too hat what the heart conceives is not always accomplished. build not yourhopes too high upon our order. our aim is true, our desire to be humble, our study to be wise. therosaic system left wealth, honour and power to the worldly;

r. our aim is true, our desire to be humble, our study to be wise. therosaic system left wealth, honour and power to the worldly; pleasure and indolence to the vicious.we cast our lot with the virtuous and the pure, pressing forward in the pursuit of wisdom. ourobjects are fraternal aid and encouragement in working out the great problem of life, in theadvancement of science, in the propagation of knowledge and in the diffusion of that gloriousacclamation "glory to god in the highest and on earth, peace, good-will toward men."my brother, of your faith we are assured, but of your zeal, i demand proof.conductor of novices: i am instructed by the aspirant to say in his behalf that he is ignorant of much pertaining to god, tonature and himself; that he is surrounded with spiritual doubt and dar

s pronounced he bows; and further he is caused to repeat the i\ h\ s\ v .the aspirant continues toward the north with his companions and around toward the south until heis in front of the celebrant, but west of the altar.celebrant: my brother, the tests though which you have successfully passed are elementary, but in them liemany secrets, which will hereafter be revealed to you. in ancient times, knowledge as to the mosthigh was not made known without due preparation on the part of the aspirant, through purificationsrituals of the societas rosicrucianis in angliazelator7 by earth, air, water and fire, as well as by signal proofs of the applicants morality, virtue,prudence, and zeal. having advanced thus far with cheerfulness, are you willing to assure us of your good faith by a pledge of f

irs breasts in token of assent.celebrant:let the aspirant kneel at the altar. brethren, as true rosicrucians, let us bend the knee to him fromwhom we derive our being.kneel forrituals of the societas rosicrucianis in angliazelator8 prayerwe supplicate thy blessing and gracious guidance, o holy lord, father almighty, author of lightand truth, on behalf of this thy servant, who aspires to a greater knowledge of thee, and of thywondrous works, that thy glory may be magnified. vouchsafe to illume him with the light of thywisdom; cleanse him and sanctify him, that being made worthy of this place where we strive tocomprehend and glorify thee, he may be enabled to retain a firm hope, a righteous council andappreciate thy holy doctrine. amen.the brethren now noiselessly form the mystic circle abou

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

man fat go out smoking in the darkness. cries are heard here and there, mingled with peals of laughter, blasphemies and rattlings in the throat. come, rouse yourself: do not make the sign of the cross! see, i have brought you home. you are in your bed, not a little worn out, possibly a trifle shattered, by your night's journey and its orgy; but you have beheld that of which everyone talks without knowledge; you have been initiated into secrets no less terrible than the grotto of triphonius; you have been present at the sabbath. it remains for you now to preserve your wits, to have a wholesome dread of the law, and to keep at a respectful distance from the church and her faggots. would you care, as a change, to behold something less fantastic, more real and also more truly terrible? you sha

aphomet? did they offer a shameful salutation to the buttocks of the goat of mendes? what was actually this secret and potent association which imperilled church and state, and was thus destroyed unheard? judge nothing lightly; they are guilty of a great crime; they have exposed to profane eyes the sanctuary of antique initiation. they have gathered again and have shared the fruits of the tree of knowledge, so that they might become masters of the world. the judgement pronounced against them is higher and far older than the tribunal of pope or king: on the day that thou eatest thereof, thou shalt surely die, said god himself, as we read in the book of genesis. what then is taking place in the world, and why do priests and potentates tremble? what secret power threatens tiaras and crowns? a

words will reveal all and give food for further thought! de omni re scribili et quibusdum aliis. but what, as a fact, was this magic? what was the power of these men who were at once so proud and so persecuted? if they were really strong, why did they not overcome their enemies? but if they were impotent and foolish, why did people honour them by fearing them? does magic exist? is there an occult knowledge which is in truth a power and works wonders comparable to the miracles of authorized religions? to these two palmary questions we make answer by an affirmation and a book. the book shall justify the affirmation, and the affirmation is this: there was and there still is a potent and real magic; all that is said of it in legend is true after a certain manner, yet contrary to the common cou

of the books of dionysius the areopagite. in such times it was necessary to exonerate miracles under the pretence of superstition and science by an unintelligible language. hieroglyphic writing was introduction 11 revived; pantacles and characters were invented to summarize an entire doctrine by a sign, a whole sequence of tendencies and revelations in a word. what was the end of the aspirants to knowledge? they sought the secret of the great work, the philosophical stone, the perpetual motion, the quadrature of the circle, the universal medicine formulae which often saved them from persecution and hatred by causing them to be taxed with madness, but all signifying one of the phases of the great magical secret, as we shall show later on. this absence of epics continues till our romance of

cret, as we shall show later on. this absence of epics continues till our romance of the rose; but the rose-symbol, which expresses also the mysterious and magical sense of dante's poem, is borrowed from the transcendent kabalah, and it is time that we should have recourse to this vast and hidden source of universal philosophy. the bible, with all its allegories, gives expression to the religious knowledge of the hebrews only in an incomplete and veiled manner. the book which we have mentioned, the hieratic characters of which we shall explain subsequently, that book which william postel names the genesis of enoch, existed certainly before moses and the prophets, whose doctrine, fundamentally identical with that of the ancient egyptians, had also its exotericism and its veils. when moses s

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

e 12 the ritual of transcendental magic alchemist makes so much the more gold as he is the more resigned to privations, and the more esteems that poverty which protects the secrets of the magnum opus. only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instruments of his science. the myth of genesis is eternally true, and god permits the tree of knowledge to be approached only by those men who are sufficiently strong and self-denying not to covet its fruits: ye therefore who seek in science a means to satisfy your passions, pause in this fatal way: you will find nothing but madness or death. this is the meaning of the vulgar tradition that the devil ends sooner or later by strangling sorcerers. the magus must be impassible, sober and chas

have preferred it, even when the wealth of the world was at their disposal. then it is that satan, otherwise the spirit of ignorance, who scorns, suspects and detests science because at heart he fears it, comes to tempt the future master of the world by saying to him: gif thou art the son of god, command these stones to become bread. h then it is that mercenary men seek to humiliate the prince of knowledge by perplexing, depreciating, or sordidly exploiting his labour, the slice of bread that he deigns to need is broken into ten fragments, so that he may stretch forth his hand ten times. but the magus does not even smile at the absurdity, and calmly pursues his work. so far as may be possible, we must avoid the sight of hideous objects and uncomely persons, must decline eating with those w

ist explain the discoveries of science! the human body is subject, like the earth, to a dual law; it attracts and it radiates; it is magnetized by an androgyne magnetism and reacts inversely on the two powers of the soul, the intellectual and sensitive, but in proportion to the alternating preponderances of the two sexes in their physical organism. the art of the magnetizer consists wholly in the knowledge and use of this law. to polarize action and impart to the agent a bisexual and alternate force is a method still unknown and sought vainly for directing the phenomena of magnetism at will. highly trained judgement and great precision in the interior movements are required to prevent confusion between signs of magnetic inspiration and those of respiration. we must be perfectly acquainted

d corresponds in masculine sympathy with the right foot and in feminine sympathy with the left foot; that the right hand corresponds in the same way with the left hand and left foot, and reciprocally of the other hand. this must be borne in mind when making magnetic passes, if we seek to govern the whole organism and bind all members by their proper chains of analogy and natural sympathy. similar knowledge is required for the use of the pentagram in the conjuration of spirits, and in the evocation of forms errant in the astral light, vulgarly called necromancy, as we shall explain in the fifth chapter of this gritual h. but it is well to observe here that every action promotes a reaction, and that in magnetizing others, or influencing them magically, we establish between them and ourselves

t of the kabalistic septenary. the compass of the g a and the square of solomon have become the gross and material level of unintelligent jacobinism, realized by a steel triangle: this obtains both for heaven and earth. the initiated divulgers to whom the illuminated cazotte predicted a violent death have, in our own days, exceeded the sin of adam; having rashly gathered the fruits of the tree of knowledge, which they did not know how to use for their nourishment, they have cast them to the beasts and reptiles of the earth. so is the reign of superstition inaugurated, and it must persist until the period when true religion shall be constituted again on the eternal foundations of the hierarchy of three degrees and of the triple power which that hierarchy exercises blindly or providentially

ROBERT KIRK WALKER BETWEEN WORLDS

he present day. the modern popular interest in 'occult' matters is founded upon such traditions, though sometimes in a corrupt and trivialized form. to examine kirk we should not assume that we are dealing only with folklore in the sense of literary preservation or a collection of specimens of gaelic superstitions: we are dealing with a living person who experienced and attempted to formulate the knowledge of another world. kirk saw this world as being close to our own, and not in any way counter to religion or to rational thought. he argued from a metaphysical standpoint, but regarded his concepts as reaching right through into manifestation, into personal and collective experience. he preface xiv frequently emphasized the presence of a fragmentary but coherent world-view held by both the

or language was less fixed and defined than it is today, and writers tended to create and compress freely. for reassessment of the gaelic words and phrases in the original text i have followed the transliterations, translations and interpretations suggested by stewart sanderson in the folklore society edition unless i have felt confident to add to them in any way from other sources or from my own knowledge of the language. they seem to have http//www.dreampower.com/kirk_wbw/pg_10.htm (6 of 8 [10/9/2001 12:34:12 am] robert kirk- walker between worlds(pages 10-18) been copied literally in formal irish script by someone with no knowledge of the language (see sanderson, page 25, thus the manuscripts preserved today are not in kirk's original hand, as he was fluent in speaking and writing gaeli

l other necessaries, are set before the nurse, as soon as she enters, but she neither perceives any passage out, nor sees what there people do in other rooms of the lodging. when the child is weaned, the nurse either dies, or is conveyed back, or gets to choose to stay there. but if any superterranean [that is, human] be so subtle as to practice sleights [tricks] for procuring a privacy [that is, knowledge of) any of their [fairy] mysteries, such as making use of their ointments, which as gyge's ring, makes them invisible or nimble, or casts them into a trance, or alters their shape, or makes things appear at a vast distance, and so forth, they smite them [the human concerned] without pain as [if] with a puff of wind. and thus [the fairies] bereave them of both their natural and acquired s

n this life [and to convince us] of their operations for our caution and warning [and] of the orders and degrees of angels, whereof one order, with bodies of air condensed and curiously shaped, may be next to man [that is, humankind, superior to him in understanding, yet unconfirmed; and of their region [of] habitation and influences on man, greater than that of the stars upon inanimate bodies. a knowledge reserved for these last atheistic ages, wherein the profanity of men's lives has debauched and blinded their understandings as to moses, jesus, and the prophets, unless they get [such] convictions from things formerly known, as from the regions of the dead. http//www.dreampower.com/kirk_wbw/pg_40.htm (7 of 9 [10/9/2001 12:34:55 am] robert kirk- walker between worlds(pages 40-49) the secr

nant to reason does appear from this: that it is no less strange for immortal sparks and souls to come and be immersed into gross terrestrial elementary bodies, and be so propagated, so nourished, so fed, so clothed as they are, and breathe in such an air and world prepared for them than for hollanders or hollow-cavern inhabitants to live and traffic among us in another state of being without our knowledge. for raymond de subunde in his third book chapter 12 argues quaintly that all sorts of living creatures have a happy rational polity of their own with great contentment, which government and mutual converse of theirs, they all pride and plume themselves [on, because it is as unknown to mankind as mankind's is to them. much more that the son of the highest spirit should assume a body like

RUBY TABLET OF SET

philosophy (which is reserved to elite, higher intellects. there is no life after death, but transmigration of the psyche does occur. plato [in the laws] defends belief in the gods because of (1) the doctrine of the immortal psyche, and (2) the evident order in the universe. plato's philosophy concerning immortality can be found in the phaedo, specifically discussions of the recollective basis of knowledge and the cyclical theory of immortality. plato was an adherent of teleology. this is the doctrine that final causes of phenomena exist. further that purpose and design are a part of or are apparent in nature. further that phenomena are not only guided by mechanical forces, but also move towards certain goals of selfrealization [the opposite of teleology is mechanism, which describes pheno

ribing the ideal state. the "republic" hence socrates answers thrasymachus and glaucon by arguing that it is more natural for a man to be just rather than unjust if his soul is healthy and each part is doing its proper work. it was important to plato that virtue be raised to a level of rationality. it was not enough for people to be unconsciously or instinctively virtuous; they must "taste of the knowledge of good and evil" and then knowingly choose the good. plato stratified thought as eikasia (primitive emotion, pistis (ordinary active/reactive thinking, dianoia (precise, logical, enlightened thought, and noesis (intuition and apprehension of the agathon. he offered the famous "parable of the cave" whereby philosophers (who have seen the agathon of perfect wisdom) lead mankind into the l

were lost to europe upon the fall of the roman empire; they resurfaced in the time of thomas aquinas and were treated as catholic dogma. aristotle attempts to disprove or attack plato, but his criticisms are somewhat shaky. an example is his attack on plato's elitism, while he himself defends the concept of natural slavery. aristotle may be credited with endeavoring to interrelate many fields of knowledge carefully and systematically. otherwise he is as beholden to plato as plato is to pythagoras. aristotle conceptualized a universe of motion and causes (mechanism, which can be traced back to an "unmoved mover" this is not the personalized god of judao-christianity, but an impersonal force. individual immortality did not play a part in aristotle's cosmology. here he broke with pythagoras

the conqueror and the conquered. this ties in with the "natural slavery" doctrine. man, says aristotle, is by nature a political animal. he can realize his full potential only through interaction with other humans, and it is natural for him to do so. the existence of the state is thus conceptually prior to individualism. a political environment makes possible language, ordered communication, and knowledge. the goal of the state is the "general well-being "the best way of life, for individuals as well as states, is the life of goodness duly equipped with the amount of external and bodily goods, which will make it possible to share in the activities of goodness" only in a state with an ideal constitution are the "good man" and the "good citizen" identical. otherwise there is conflict, force

eration of various mystery cults, such as those of isis, orpheus, mithras, and gnosticism. the hellenistic philosophies discussed below were primarily influential in the intellectual centers of the west, and would persist into the roman era. skepticism, introduced by pyrrho of elis (360-270 bce) and timon of the platonic academy in athens (320-230 bce, may be defined as the doctrine that any true knowledge is impossible, or that all knowledge is uncertain. a position that no fact or truth can be established on philosophical grounds [but how could a sincere skeptic be certain of this position] if nothing can be conclusively known, argues the skeptic, then virtue lies in avoidance of judgment and thus of action. the state is something to be reluctantly endured for whatever relief from negati

SABBATIC KABALA OF THE CROOKED PATH

star all other shines" the text says and it hints towards the pentalpha as formed by the five fingers on the hand, being the symbol of unity it self. the hand is further the instrument of the eye in the process of forming the sigil and making manifestations come through. the use of powers in this cell are connected to asana (postures) and is connected to the house of sah (stars of orion. stellar knowledge, in this case focused on the sign of the great hunter, orion is a glyph for contacting the great hunter himself, the horned one. the spell of sah is set forth on p. 189-193. on the three pages beforehand (p.186-188) there is also to be found several keys to the secrets of the 11 cells. this house is symbolised by the 8 -rayed cross which are the spider! when you open this gate you must b

lly stellar in nature. cell 8 being the aat of the 9th and 20th letter of the sacred alphabet with my shadow i will eclipse the very face of nature. in this cell the mage is beneath his own vast seas of un- and subconscious magical patchworks and a total integration with the shadow-self is performed through sigilic formulas in the state of jagrat and svapna. this is done by entering the sphere of knowledge intentionally, because you have really no other choice. the technique suggested is amongst the many the use of automata in relation to paining and writing upon awakening from the umbrian land of deep sleep and lucid copulation with the infernal regents. in this cell you will become the offering to the shadow, the hunted for the hunter and the awaiting and blindfolded novice awaiting the

SALMANRUSHDIE THESATANICVERSES

precious stones. he filled himself up with god knows what, but he could not deny, in the small hours of his insomniac nights, that he was full of something that had never been used, that he did not know how to begin to use, that is, love. in his dreams he was tormented by women of unbearable sweetness and beauty, so he preferred to stay awake and force himself to rehearse some part of his general knowledge in order to blot out the tragic feeling of being endowed with a larger-than-usual capacity for love, without a single person on earth to offer it to. his big break arrived with the coming of the theological movies. once the formula of making films based on the puranas, and adding the usual mixture of songs, dances, funny uncles etc, had paid off, every god in the pantheon got his or her

of transforming the fine white dune-sand of those forsaken parts- the very stuff of inconstancy- the quintessence of unsettlement, shifting, treachery, lack--of--form- and have turned it, by alchemy, into the fabric of their newly invented permanence. these people are a mere three or four generations removed from their nomadic past, when they were as rootless as the dunes, or rather rooted in the knowledge that the journeying itself was home- whereas the migrant can do without the journey altogether; it's no more than a necessary evil; the point is to arrive. quite recently, then, and like the shrewd businessmen they were, the jahilians settled down at the intersection--point of the routes of the great caravans, and yoked the dunes to their will. now the sand serves the mighty urban mercha

. why do i fear mahound_ he begins, idly, to count the concubines, gives up at fifteen with a flap of his hand _the boy. hind will go on seeing him, obviously; what chance does he have against her will_ it is a weakness in him, he knows, that he sees too much, tolerates too much. he has his appetites, why should she not have hers? as long as she is discreet; and as long as he knows. he must know; knowledge is his narcotic, his addiction. he cannot tolerate what he does not know and for that reason, if for no other, mahound is his enemy, mahound with his raggle-taggle gang, the boy was right to laugh. he, the grandee, laughs less easily. like his opponent he is a cautious man, he walks on the balls of his feet. he remembers the big one, the slave, bilal: how his master asked him, outside th

s a revolt not only against a tyrant, but against history" for there is an enemy beyond ayesha, and it is history herself. history is the blood--wine that must no longer be drunk. history the intoxicant, the creation and possession of the devil, of the great shaitan, the greatest of the lies- progress, science, rights- against which the imam has set his face. history is a deviation from the path, knowledge is a delusion, because the sum of knowledge was complete on the day allah finished his revelation to mahound "we will unmake the veil of history" bilal declaims into the listening night "and when it is unravelled, we will see paradise standing there, in all its glory and light" the imam chose bilal for this task on account of the beauty of his voice, which in its previous incarnation suc

al view of the situation" that silenced everyone "objectively" he said, with a small self--deprecating smile "what has happened here? a: wrongful arrest, intimidation, violence. two: illegal detention, unknown medical experimentation in hospital- murmurs of assent here, as memories of intra-vaginal inspections, depo-provera scandals, unauthorized post-partum sterilizations, and, further back, the knowledge of third world drug-dumping arose in every person present to give substance to the speaker's insinuations- because what you believe depends on what you've seen- not only what is visible, but what you are prepared to look in the face- and anyhow, something had to explain horns and hoofs; in those policed medical wards, anything could happen "and thirdly" jumpy continued "psychological bre

SAPPHIRE TABLE OF SET MAIN

ined such aeons as approximately 2000 years of linear time. here again is one of the crippling inadequacies of the aeon of harwer. crowley, who more than once demonstrated his understanding of einstein's general and special theories of relativity, failed to apply these critical concepts to the ou. had he done so, he would have seen that the time pace of civilization proceeds logarithmically, with knowledge accumulating at a compounding rate. thus an aeon lasting for centuries can be succeeded by one lasting only for decades [1904-1965 ce. whether the logarithmic curve will continue upward, stabilize at its present slope, or drop downward into a critical decadence now remains to be seen. certainly the book of coming forth by night is not too optimistic on that score. at the same time, the b

am of set against yellow- the yellow sign. now, perhaps, you can see the terrible truth about a certain book on the t s reading list: it is a description of the vi state of mind. the puoriented existence is made most explicit in the first episode["the repairer of reputations; thereafter it is treated from peripheral aspects. are these things to be discussed with those who have not attained to the knowledge and perceptual powers of a master of the temple? even with a priest of set iii? as is my practice, i make no injunction against it. i urge you to consider the probable consequences of any such discussion, however. a thorough description of the iv to a iii may result in the priest's deliberate or subconscious mimicking of iv characteristics in order to attain iv recognition. to be a true

and then demonstrating the lesson of his guru. this exchange is beyond what can be had reading about a philosophical concept, however helpful, or engaging in debate and discussion with well-meaning enlightened people. georges dumezil once pointed out "within the corporate body of sorcerers, the disciple is just as important as his master as concerns the continued transmission. of the supernatural knowledge that is its commonwealth and its justification. each needs the other (cited in david gordon white's _the alchemical body: siddha traditions in medieval india *initiation is real-world testable. primates appear to be hard-wired to travel in packs, and a good deal of our "ritual" behavior is there to make us fit in. secret societies and initiatory schools are both aided and retarded by thi

SAPPHIRE TABLET OF SET

ined such aeons as approximately 2000 years of linear time. here again is one of the crippling inadequacies of the aeon of harwer. crowley, who more than once demonstrated his understanding of einstein's general and special theories of relativity, failed to apply these critical concepts to the ou. had he done so, he would have seen that the time pace of civilization proceeds logarithmically, with knowledge accumulating at a compounding rate. thus an aeon lasting for centuries can be succeeded by one lasting only for decades [1904-1965 ce. whether the logarithmic curve will continue upward, stabilize at its present slope, or drop downward into a critical decadence now remains to be seen. certainly the book of coming forth by night is not too optimistic on that score. at the same time, the b

am of set against yellow- the yellow sign. now, perhaps, you can see the terrible truth about a certain book on the t s reading list: it is a description of the vi state of mind. the puoriented existence is made most explicit in the first episode["the repairer of reputations; thereafter it is treated from peripheral aspects. are these things to be discussed with those who have not attained to the knowledge and perceptual powers of a master of the temple? even with a priest of set iii? as is my practice, i make no injunction against it. i urge you to consider the probable consequences of any such discussion, however. a thorough description of the iv to a iii may result in the priest's deliberate or subconscious mimicking of iv characteristics in order to attain iv recognition. to be a true

and then demonstrating the lesson of his guru. this exchange is beyond what can be had reading about a philosophical concept, however helpful, or engaging in debate and discussion with well-meaning enlightened people. georges dumezil once pointed out "within the corporate body of sorcerers, the disciple is just as important as his master as concerns the continued transmission. of the supernatural knowledge that is its commonwealth and its justification. each needs the other (cited in david gordon white's _the alchemical body: siddha traditions in medieval india *initiation is real-world testable. primates appear to be hard-wired to travel in packs, and a good deal of our "ritual" behavior is there to make us fit in. secret societies and initiatory schools are both aided and retarded by thi

SATANGEL

al finnish midsummer (also the first anniversary of the founding of the shaman/poem-singer circlsoliber satangelica nathaniel j. harris soror tekla 484, 3, toph introduction; the grimoire the importance of the classical grimoire, and the more personal books of spells attributed to various witches and cunning folk, has been greatly undervalued in more recent studies of the craft. nevertheless, the knowledge of the black arts and the important place of the grimoire has been well documented since before the middle ages and we have a great storehouse of records at our disposal, both from the sorcerer s themselves and those who prosecuted them. this is not limited to east anglia or even england. consider the confession of jubertus of bavaria, tried in 1437. apart from the more or less typical f

witchcraft have included w.b. yeats and macgregor mathers, cecil williams, charles pace. the influence of the classical grimoire may even be seen in the ritual tools and circles as described in the wiccan book of shadows. chiefly it is the practice of evocation, of summoning and binding spirits by means of their names, signatures, by words of power, by magical glyphs and talisman. the powers and knowledge these devils grant is that of herbs and stones, the giving of imps and familiars, the location of riches, the healing of illness, of slaying at a distance, reconciling broken friendships, and bringing back strayed lovers. the classical grimoire of tradition may be composed and copied by cultured and educated hands, yet they give form and expression to desires and beliefs that might other

when he who spoke opened this book. it is not merely the formulae, names, signs and prayers, or the astrological charts and recipes for spells and potions that provide the value of such a work. in the rites of black magick, the grimoire were understood to be inhabited in themselves by devils. the actual grimoire were often considered to be teachers; spirits capable of creating change or imparting knowledge like any of the devils described in the binding rituals they contain, or any mentor a student might otherwise learn from. if a grimoire let a sorcerer down, they would not simply blame the author or otherwise assume inauthenticity of the text itself. instead, they would take it to a priest to be blessed (indeed, there are many grimoire existent that have actually been copied and composed

many illuminating comparisons may be made with the classical works of the hermeticists, texts which are commonly accepted to be metaphorical. we might like to think, for example, that modern chemistry is progressive, and that alchemy was in some way primitive, or that modern astronomy is an improvement upon the astrology of the ancients. yet this is not really so; the ancient egyptians possessed knowledge of chemistry that is only now being verified by modern science. their astrologers were aware of the dog star sirius before modern astronomers were. the difference is that these schools also possessed the esoteric wisdom, of which modern science recognises only the outer forms. so it is with the hermeticists, who were well aware of much that we now call psychology, yet also recognised tha

to subordinate them. the book of abra-melin sometimes called the sacred magick of abra-melin the mage, the text claims to have been written by a jewish magician in wursburg for his son in 1458. it is considered more likely to date from the 18th century, the oldest known version being in french and preserved in the arsenal library in paris. the art described within is called the attainment of the knowledge and conversation of the holy guardian angel, which later became the principal goal of the thelemic current, as inspired by the magician, psychonaut, and publicity freak aliester crowley. true black magick this 18th century grimoire follows the basic formula of the key of solomon. it deals primarily with acts of malice and spite. the fourth book of agrippa this text has for centuries rema

SATANIC BIBLE

anity, were the real reasons for the masturbatory practices of the insane. many people would rather have their mates seek outside sexual activity than perform autoerotic acts because of their own guilt feelings, the mate's repugnance towards having them engage in masturbation, or the fear of their mate's repugnance- although in a surprising number of cases, a vicarious thrill is obtained from the knowledge that the mate is having sexual experiences with outsiders- although this is seldom admitted. if stimulation is provided by envisioning one's mate sexually engaged with others, this should be brought out into the open where both parties may gain from such activities. however, if the prohibition of masturbation is only due to guilt feelings on the part of one or both parties, they should m

ilt-ridden sender, would be assured, by their very conscience-stricken state! the ingredients used in the performance of satanic magic e. the balance factor the balance factor is an ingredient employed in the practice of ritual magic which applies to the casting of lust and compassion rituals more than in the throwing of a curse. this ingredient is a small, but extremely important one. a complete knowledge and awareness of this factor is an ability few witches and warlocks ever attain. this is, simply, knowing the proper type of individual and situation to work your magic on for the easiest and best results. knowing one's own limitations is a rather odd bit of introspection, it would seem, for a person who should be able to perform the impossible; but under many conditions it can make the

SATANIC RITUALS

ical techniques and working procedures utilizing sexual energy and other emotional responses. since then many volumes have appeared that give identical principles, in both technical and esoteric jargon. it is expected that the precedent established by the present work will likewise "free" others to reveal "hidden mysteries" why, it will be asked, is it deemed feasible to make these rituals public knowledge? primarily because the demand is great -not only from curiosity-seekers, but from those who thirst for more than what is offered by the recent outpourings of pseudo- cabbalistic, crypto-christian writing. another reason for this book is that there are many recent awesome discoveries which give the sorcerer new tools with which to experiment. that is also why it is now "safe'1 to advance

h of satanic drama and liturgy produced by those countries. the british, although enamored of ghosts, hauntings, pixies, witches, and murder mysteries, have drawn most of dieir satanic repertoire from european sources. perhaps this is because a european catholic who wanted to rebel became a satanist: an englishman who wanted to rebel became a catholic-that was blasphemy enough! if most americans' knowledge of satanism is gleaned from the tabloid press and horror films, the average briton can boast of "enlightenment" from the pens of three of their writers: montague summers, dennis wheatley and rollo ahmed. the notable british exceptions to what historian elliot rose terms die "anti-sadducee" school of literary probing into satanism, are that author's bold work, a razor for a goat; and henr

onceptualized their personal philosophies discover that the principles of satanism are an unequalled vehicle for their thoughts; hence the title of "satanist" is now being claimed by its rightful owners. those who disagree with the non-christian definition of satanist, as set forth in the satanic bible, should examine the basis of that disagreement. it surely stems from one of two sources "common knowledge" or scripturally founded propaganda "satan has been the best friend the church has ever had, as he has kept it in business all these years"-the ninth satanic statement-is not limited just to the religious organization referred to as "the church" how convenient an enemy the devil has been for the weak and insecure! crusaders against the devil maintained that satan, even if accepted on an

his head, for all to see. the gong is struck, and the thurifer may incense it with three swings of the thurible. the chalice is then replaced, and the following is recited] celebrant: to us, thy faithful children, o infernal lord, who glory in our iniquity and trust in your boundless power and might, grant that we may be numbered among thy chosen. it is ever through you that all gifts come to us; knowledge, power and wealth are yours to bestow. renouncing the spiritual paradise of the weak and lowly, we place our trust in thee, the god of the flesh, looking to the satisfaction of all our desires, and petitioning all fulfillment in the land of the living. deacon and subdeacon: shemhamforash! celebrant: prompted by the precepts of the earth and the inclinations of the flesh, we make bold to

just judge and the ruler of the earth. and i am he that men worship in my glory, coming to me and kissing my feet. and i am he that spread over the heavens their height. and i am he that cried in the beginning. and i am he that of myself revealeth all things, verily the all-merciful has assigned unto me names, the heavenly-throne, and the seat, and the heavens, and the earth. in the secret of my knowledge there is no god but me. these things are subservient to my power. o mine enemies, why do you deny me? o men, deny me not, but submit. in the day of judgment you will be happy in meeting me. who dies in my love, i will cast him in the midst of paradise, by my will and pleasure; but he that dies unmindful of me will be thrown into torture in misery and affliction. i say i am the only one a

SATANICON

d and our nature a nature out of balance. all shall recognize that our religion of satan and its expression are protected by the first amendment. verily, we must utilize these freedoms afforded us to the utmost! countless forms of communication afford us the opportunity to herald the word of satan. we must propagate the satanic doctrines to those who can hear those who have the intelligence, self-knowledge, and the will to stand and take action against the xian church and its masses. the times of opportunity are with us; it s time to expose xianity for what it truly is: a religion based upon outrageous falsehoods and utterly fantastic mythology; a religion which gains adherents through guilt and fear; a religion which defies reason and logic! as antichrists we must work to destroy the very

olized also by the nightsky, darkness moreover, as our apocalyptic creed continues its prophetic trek, it s also time we symbolically, and literally, depose the tyrant; replace god, the so-called supreme being with a god truly representative of man; for he was made in man s image our infernal god, satan! so it shall come to pass that the nightsky will reflect the true nature of those who have the knowledge of life and who tread heavily and fiercely upon the land. so shall the creed of darkness and evil spread upon the earth from man to woman to child and on and on. our dark god s time is coming, for he shall ascend to his rightful place above jehovah, that false god -6- true xian creationism and the fall of man the following is an accuser s indictment, a devil s advocate criticism of xiani

as their constitution is purely material. yet, they are paid homage and servitude whole-heartedly by their creators/idolaters. there s no denying that images and idols have replaced that unseen and unknown god which is supposed to be eternally existing and worshipped solely the spirit of god. this irrational practice of xian worship is understandably confused because without their professed true knowledge, xian man does not know, nor does he understand the proper way to worship his mythological god. thus he continues to employ true xian creationism, violating inapplicable commandments supposedly mandated by his creation the false and imperceptible god. truly, genesis story of creation actually began when the first church, or man-made house of god was established (beginning with moses and

ife and strive to attain them! 6 covet that which is pleasing to you! 7 gratify the sexual urge! 8 develop the ability to transform into the animal state! 9 be willing to give false testimony against that which is deserving! 10 practice the liturgies of evil with reverence and imagination, within the black chapel and in their social applications! 11 destroy that which deserves to be destroyed! 12 knowledge, imagination, strength-in-purpose and action all add up to results! 13 occasional solitude is essential for imaginative thought and reflection on life! 14 satan is the original rebel he staged a revolt. do not remain oppressed! we satanists have religious rights and freedoms which need to be exercised now! 15 blaspheme and scorn the xian deities! 16 build and direct the race of evil towa

, carpeting of one s hellscape would be fire red, though this may be of less importance to many. certainly though, it would make for a dramatic, concluding effect (standard ritual paraphernalia: satanagram altarpiece, altar, sword, etc, would be utilized as outlined further on. truly, we need no man-made heaven, garden of eden or place of perfection; nor did mythical adam and eve. they gained the knowledge and shed the shackles thus they became: satanic -13- beings and children of the night. they became the first human images of defiant individuality, in spite of becoming outcasts. finally, we need no steeple and spire to experience our truth, for as always, it permeates the deepest strata of our kind the devil over god; evil over good. the real-life relationship endures through man and it

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

hat it is the christian religion that has disrespected the most important act of the animal kingdom by reducing it to a sinful act. in satanism a number of different approaches to sex are taken and whilst groups such as the order of nine angles include numerous sexual elements in their rituals, including orgies, other groups such as the society of dark lily view sex as an important aspect of self-knowledge. from this perspective the satanist should understand and accept his or her sexuality, an understanding which requires 'a complete comprehension of one's attitude and behaviour in relation to [one's] sexuality'(13) by experimenting with one's own sexuality one should eventually find the mode of sexual expression that he or she is best suited to and it is only by such sexual experimentati

quired during and prior to the individual's puberty. this period of sexual development has largely been corrupted, according to satanists, by the rise of christian morality concerning sexuality. by virtue of this repression during the most important period of sexual development, christianity has distorted numerous psyches with an un-insightful advocation of celibacy that does not lead one to self-knowledge but to psychical disorder. this repression is therefore inevitably sublimated in numerous ways. accordingly some individuals may sublimate the sexual energy in such a manner that they orientate towards sexual criminality. the role of the satanic orgy is therefore to indulge and delight in sexual congress in whatever manner the individual desires. the orgy takes place, according to the tr

s or pass through the abyss there can primarily be one of three results. firstly the individual may renounce the satanic quest, secondly the energies encountered may cause dramatic changes detrimental to the individual's psyche and thirdly the individual may pass through successfully achieving adepthood and wisdom. the first result, that of renunciation, occurs when the individual has gained more knowledge than he or she can cope with. explanations of such a development can only be inadequate due to the nature of the changes in consciousness that such knowledge brings. reality, for the individual has changed, everyone else remains the same, but the satanist now sees things in a completely different way. an analogous example of this experience would be as follows. imagine you are standing i

gine you are standing in the hallway of a house. the hall light is already turned on, but, since it is night-time you need to turn on the light whenever you enter a different room. when you enter the dining room you turn on the light and see on the table the severed head of a policeman. this scares you and your immediate reaction is to leave. the analogy is simple, the light is the acquisition of knowledge. but once you have learnt something- seen the policeman's severed head on the table- you cannot unlearn it. therefore you have to live with that knowledge. the acquisition of occult knowledge concerning oneself and the world is not simply learning how to do spells, invoke demons or make a pact with the devil, rather it implies the acquisition of something that will drastically change the

\ona\various\satanism_an_examin. 20-04-03 may reach ahigher level of awareness; an expansion of consciousness and it is this that reveals, according to the satanists, the true nature of the left hand path. for the difficulties in achieving such a freedom of thought are evident in the fact that very few individuals can claim to have successfully passed through or beyond the abyss and gained direct knowledge of the universe as it is in essence. thus satanism maintains the theory that man, as he is, is only a partly developed being, a being that through the practices of satanic magic, and magic in general can complete his development. appendix i the left handed path -an analysis appendix ii re-defining satanism appendix iii satanism and child-abuse notes& references 1. graham, magdalene. re-d

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

he same family. xviii world religions: almanac words to know eightfold path: the path of the buddha s teachings that can lead to the end of suffering. ek onkar: the true god of sikhism. emanation: that which inevitably flows outward from the transcendental (spiritual, beyond human experience) central principle of reality, the one, in the neoplatonic philosophy of plotinus. empiricism: belief that knowledge comes through the senses. enlightenment: the state of realization and understanding of life, a feeling of unity with all things. epicureanism: the philosophy of epicurus and others that states that the highest good is pleasure and the avoidance of pain. equinox: either of two points during the year when the sun crosses the equator and the hours of day and night are equal. the spring, or

esses in a system of belief. parshva: the twenty-third tirthankara, who lived about 250 years before mahavira. parsis (parsees: zoroastrians who live in india. paryushana: an eight-day festival, the most important holy observance for jains during the year. pesach: the feast of passover, commemorating the flight of the jews from egypt. philosophical daoism: a form of daoism by which followers seek knowledge and wisdom about the unity of everything in existence and how to become closer to it. philosophy: the study of morals and reality by logical reasoning to gain a greater understanding of the world. world religions: almanac xxv words to know polytheism: a religion worshiping many gods. pravritti: people who choose to live in the world rather than withdraw from it. prophecy: prediction of f

old end of life. purva: the original jain sacred texts, now lost. pyramid: a stone tomb constructed to house a deceased pharaoh of egypt. qi: the breath of life or vital energy that flows through the body and the earth. qur an: the sacred scriptures of islam; contains the revelations given to the prophet muhammad revealed to him beginning in 610. ra kah: a unit of prayer. rationalism: belief that knowledge can come exclusively from the mind. reform: one of the sects of judaism, generally used to refer to the less traditional branch of the faith. regla de ocha: the formal name for the santer an religion. rehit maryada: the sikh code of ethical conduct. religious daoism: a form of daoism that recognizes gods, ancestor spirits, and life after death. ren: empathy, the ability to feel for and s

ance of human beings from sin through jesus christ s death on the cross. samhain (samhuinn: neo-pagan holiday celebrated on october 31. samsara: the ongoing cycle of birth, life, death, and rebirth. samyak charitra: right conduct; one of the three jewels of jain ethical conduct. samyak darshana: right faith, or right perception; one of the three jewels of jain ethical conduct. samyak jnana: right knowledge; one of the three jewels of jain ethical conduct. sanskrit: an ancient indo-european language that is the language of hinduism, as well as of much classical indian literature. santer a: the way of the saints; an african-based religion practiced primarily in cuba and other central and south american countries. santero: a practitioner of santer a. saum: fasting. sect: a small religious gro

21. sophists: a group of traveling teachers in ancient greece who doubted the possibility of knowing all the truth through the physical senses. state shinto: shinto as it was practiced after it was declared the official state religion in the late nineteenth century until 1945. xxviii world religions: almanac words to know stoicism: the philosophical system that holds that people should pursue the knowledge of human and divine things through the use of logical systems. it also says that humans may not be able to control natural events, but that they can control the way they react to them. stupas: originally a mound marking the spot where the buddha s ashes were buried. rock pillars carved with the words of the buddha are also sometimes called stupas. sufism: a trend in or way of practicing

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

by a brother of the fraternity of the rose cross christi p.f. for the first time made public and with several figures of similar content added by p.s. altona. printed and published by joh. ad. eckhardt, book-printer to h.m. the king of denmark. the full soul loatheth an honeycomb; but to the hungry soul every bitter thing is sweet- proverbs 27, 7. a scorner seeketh wisdom and findeth it not; but knowledge is easy unto him that understandeth- proverbs 14, 6. an anonymous treatise on the philosophers' stone if a philosopher you wish to be, let only patience dwell in thee. where on this globe lives a man so wise, who'll ever learn what four ones do comprise, and even if he'd know all this, he'd still always be an apprentice. therefore, o human, with all thy might, recognise god and thyself i

ii. father. god is the alpha and omega the beginning and the end time measure of the law lion with six wings. iii. son. god is the first and the last. time of the evangelium ox with six wings. iv. holy ghost. and there is no god but the one god time of fulfillment eagle with six wings. the way of life is above to the wise, so that you shun the hell beneath. prov. 15, 24. the tree of good and evil knowledge there is one tree bearing two kinds of fruits. its name is the tree of the knowledge of good and evil. like its name, are its fruits: namely, good and bad fruits of life and death, of love and hate, of light and darkness. this tree was put before adam, and even if he had in his innocence the liberty to look upon it as a tree of god's wonders. god's prohibition did not allow him to place

SEPHER HA BAHIR

nse as in the expression "that person became well (hi-bria" 14. why is the letter bet closed on all sides and open in the front? this teaches us that it is the house (bayit) of the world. god is the place of the world, and the world is not his place. do not read bet, but bayit (house. it is thus written (proverbs 24:3 "with wisdom the house is built, with understanding it is established [and with knowledge are its chambers filled" 15. what does the bet resemble? it is like a man, formed by god with wisdom. he is closed on all sides, but open in front. the aleph, however, is open from behind. this teaches us that the tail of the bet is open from behind. if not for this, man could not exist. likewise, if not for the bet on the tail of the aleph, the world could not exist. 16. rabbi rahumai s

ing down from above. it is also written (isaiah 21:8, and he called as a lion: upon the watchtower (mitzpeh, o god. here, however, we are speaking of thought [and therefore only speak of ascent. for thought does not include any vision, and has no ending whatsoever. and anything that has no end or limit does not have any descent. people therefore say, someone descended to the limit of his friend s knowledge. one can the bahir 23 arrive at the limit of a person s knowledge, but not at the limit of his thought. 89. rabbi amorai sat and expounded: what is the meaning of the segol? its name is segulah (treasure. it comes after the zarka. what is the meaning of zarka? it is like its name something that is thrown (ni zrak. it is like something that is thrown, and after it comes (ecclesiastes 2:8

enders it, his word is in the heaven of heaven. therefore, not by bread alone does man live, but from all that emanates from god s mouth does man live. however, the fool answers brazenly. abandon this brazenness, and do not reply in this manner! he is therefore punished. what is his punishment? we have already discussed it. 186. what is the meaning of the verse (job 15:2, should a wise man answer knowledge of spirit? what is knowledge of spirit? this is the knowledge that is close to the spirit. regarding this it is written (isaiah 11:2, and there will rest upon him a spirit of god, a spirit of wisdom and understanding [a spirit of counsel and strength, a spirit of knowledge and the fear of god [first comes] wisdom, and then comes understanding. and in understanding is counsel, strength, k

l rest upon him a spirit of god, a spirit of wisdom and understanding [a spirit of counsel and strength, a spirit of knowledge and the fear of god [first comes] wisdom, and then comes understanding. and in understanding is counsel, strength, knowledge and the fear of god. but you told us that counsel is deeds of kindness, and that understanding is the attribute of justice [one is above the other] knowledge is truth. knowledge is therefore that with which one recognises the truth. the fear of god is the treasury of the torah. this is like i say, but one is above the other. rabbi akiba thus said: with whatever god created, he created its counterpart. it is thus written (ecclesiates 7:14, also one opposite the other has god made. what is the treasury of the torah? it is that regarding which i

eek more i will add in order that she should subtract. she replied, he did not stop us from anything besides (genesis 3:2) the fruit of the tree that is in the middle of the garden. god said, do not eat from it and do not touch it, lest you die. she added two things. she said, from the fruit of the tree that is in the middle of the garden, while [god] had only said (genesis 2:17, from the tree of knowledge. she also said, do not touch it lest you die [while god had only spoken of eating it. what did samael do? he went and touched the tree. the tree cried out and said, wicked one, do not touch me! it is thus written (psalm 36:12, let not a foot of pride overtake me, and let not the hand of the wicked move me. there have the workers of iniquity fallen they are thrust down, they cannot rise

SEPHER YETZIRAH WESTCOTT

l enlighten the hear waken the heart with understanding make the heart shine with brilliance. the bahir 57 inde the sepher yetzirah (translated from the hebrew by wm. wynn westcott (note: the sepher yetzirah is one of the most famous of the ancient qabalistic texts. it was first put into writing around 200 c.e. westcott's translation of the sepher yetzirah was a primary source for the rituals and knowledge lectures of the golden dawn. this is the third edition of westcott s translation, first published in 1887. a fourth revised edition of the sepher yetzirah by darcy k ntz, complete with hebrew text, notes and bibliography, is available from holmes publishing group, p.o. 623, edmonds, wa 98020) introduction the "sepher yetzirah" or "book of formation" is perhaps the oldest rabbinical treat

cult nut, upon which many great authorities, hebrew, german, jesuit and others, have written long commentaries, and yet have failed to explain satisfactorily. i find kalisch, speaking of these commentaries, says "they contain nothing but a medley of arbitrary explanations, and sophistical distortions of scriptural verses, astrological notions, oriental superstitions, a metaphysical jargon, a poor knowledge of physics, and not a correct elucidation of this ancient book" kalisch, however, was not an occultist; these commentaries are, however, so extensive as to demand years of study, and i feel no hesitation in confessing that my researches into them have been but superficial. for convenience of study i have placed the notes in a separate form at the end of the work, and i have made a short

thirty-one gates, and the sphere may be rotated forward or backward, whether for good or for evil; from the good comes true pleasure, from evil nought but torment. 5. for he shewed the combination of these letters, each with the other; aleph with all, and all with aleph; beth with all, and all with beth. thus in combining all together in pairs are produced the two hundred and thirty-one gates of knowledge (32) 6. and from the non-existent (33) he made something; and all forms of speech and everything that has been produced; from the empty void he made the material world, and from the inert earth he brought forth everything that hath life. he hewed, as it were, vast columns out of the intangible air, and by the power of his name made every creature and everything that is; and the productio

nd shewed him all the mysteries of them (59) he drew them through the waters; he burned them in the fire; he vibrated them in the air; seven planets in the heavens, and twelve celestial constellations of the stars of the zodiac- the end of "the book of formation- the fifty gates of intelligence attached to some editions of the "sepher yetzirah" is found this scheme of kabalistic classification of knowledge emanating from the second sephira binah, understanding, and descending by stages through the angels, heavens, humanity, animal and vegetable and mineral kingdoms to hyle and the chaos. the kabalists said that one must enter and pass up through the gates to attain to the thirty-two paths of wisdom; and that even moses only passed through the forty-ninth gate, and never entered the fiftiet

SETH IN THE MAGICKAL TEXTS

ian seth (above n. 3, 36, nn. 1 and 2. 6 see peterson "die befreiung adams aus der eanagkh" in his fruhkirche, judentum und gnosis (rome, freiburg, vienna 1959) 108. peterson discarded preisendanz' tentative suggestion that =u!tika indicated the sunday. m.w. meyer in the greek magical papyri in translation, ed. h.d. betz (chicago and london 1986) 36, n. 3, simply cites preisendanz without showing knowledge of peterson's article; cf. r. kotanski "incantations and prayers for salvation on inscribed amulets" in magika hiera, ed. c.a. faraone and d. obink (new york-oxford 1991) 137, n. 110. 7 although seth in ancient egypt could be reconciled with horus and seen as the defender of the solar bark, his cult seems to have disappeared after the assyrian period and the god himself began to be turne

identification could be found. there is no evidence for doresse's theory that the gnostics took seth-typhon to be a beneficial deity and merged him with jewish seth. furthermore, when seth-typhon appears as the sun god in the magical papyri, there is no trace of a welding with the jewish figure of seth. ii in his article "egyptian seth and gnostic seth (above, n. 3, b.a. pearson says that, to his knowledge, the jewish figure of seth does not occur in the greek magical papyri (p. 28. he goes on "there is one possible occurrence in a coptic curse-manuscript now in berlin, where the only-begotten son of god is called 'seth, seth, the living christ (col. i.9, but 8 the spell in pgm iv.1167-1226 is addressed to helios, but the text does not employ the term =u!tika. 9 see now the reading text an

SEVEN SHADES OF SOLITUDE

reveal to us our own arcana, but which- if falsely taken as a final comprehension of truth conceal from us that which we aspire to seek. wisely we must make our way through the maze of mirror d altars. transgressing all well-kept borders of history and culture, the way of the sorcerer, the so-called faith of cain, is that which heeds the spirits beneath the heels of the wanderer; it is the way of knowledge which comprehends the living zodiac of desire, the how of believing, and the tools by which such knowledge can be wilfully applied: the sigil and stave, the will and the word of magical power. for those of this faith, the so-called wytcha and curren, it is the circle of the arte magical which forms the perfect mirror in which the mysteries of solitude may be sought. drawing from a divers

the very ebb and flow of the current within, the voice of oracles may be heard from the depths, the visions of the night shall arise in clarity, and to the most blessed the faithful gods shall come forth, unmasked and in patronage to the will. iv) the fourth solitude is the hermitage of the magister. this is the solitude of one who realises self-vision as its own autonomy, who has attained to the knowledge of the path according to both tradition and revelation, who may participate in ritual praxes with or without others, without compromise or deficiency to the realisation of intent. this is the hermitage of one who indwells the so-called place of power. it is the station of the soul that presides in magisterial equanimity over the convocation of the visible and invisible, both inwardly and

ecognised as being untouched and unmarked by any action, the circle is finally realised as one s own luminous and quintessential being. the hermitage of the self-beholder resides under the patronage of the draconick god named azhdeha, the ancient serpent of light, whose scales are the skin of the world, forever shimmering with the seasons of life and death. the gift of this station of the soul is knowledge, the vision of the design of power. vii) the seventh solitude is the hermitage of seth, the arch-magisterial office of one-against- all. this is the great all-oneliness: the sacred marriage that divorces all other. all outward circumstance, every mode and relation of magical operation- whether congregational, connubial, solitary, autonomian, transgressive, or panentheistic, is of no diff

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

pradaya) andrew d. chumbley 2ofthe seven scrolls children of the black rose, scroll #1 the sons and daughters of lucifer by father nate leved, first church of satan [scroll#1 freedom flight your hand now holds the wisdom of the ages, the map to the gateway of the universe. it is small in size but large in wisdom and knowledge. it is intended to be simple, but do not hold it in contempt as all great wisdom is simple. yes, it is intended to be simple, for the rock of stupidity is large! those who listen and try to understand will grow in strength and stature and eventually find their way to their own "safe harbor" and ultimate spiritual fulfillment. those who scoff will continue on as a frog trying to climb up

owever, one who wishes to learn must ask, for one brother or sister shall never be the master of another. as the pages turn, the voices of many past adepts will speak their parts, revealing the right way to look at personal interaction with the forces that be and to form a suitable defense against the opposition who would limit and ensnare the unwary. they will also present the keys of wisdom and knowledge that will unlock the mysteries of the ages and open the doors to the future aeons. but, this is only half the story, and as man is incomplete, so is this little book. you see, the true scope of this book is only to light the way to the bridge; the seeker must then cross it. your personal gnosis will bring all into focus when the time is right for you to know or have the knowing. the keys

norance and mysticism and refuse to submit to alien concepts which are against our nature. we are conservative in nature and take responsibility for our own actions. we play fair and help others to do the same. we discourage submission and ignorance and try to raise the interest of our fellow men and women to greater heights. when we can fend off imbalance, we do so. we remain secure in the grand knowledge that though an ant can't kill a buffalo, an army of ants can sure eat one. but that is not all. we work in cooperation with the force and our past adepts so we never walk alone. neither are we alone when trying to move the rock of stupidity out of the road as many hands make the work light. however, to move the rock one must first see it, and that is why we try to gather all of the wisdo

dge that though an ant can't kill a buffalo, an army of ants can sure eat one. but that is not all. we work in cooperation with the force and our past adepts so we never walk alone. neither are we alone when trying to move the rock of stupidity out of the road as many hands make the work light. however, to move the rock one must first see it, and that is why we try to gather all of the wisdom and knowledge we can. then by raising our own mental and spiritual sights, we can better see the stumbling block that threatens our way. next, when we learn to see our own way clear, we can't help but try to clear the way of our fellows. however, this is often very hard work as many of the family of man won't listen and insist upon tripping anyway. here is wisdom: although we choose to take responsibi

in the presence of other people. seldom is an adept taken by surprise as he senses what the others are going to do before they do it, even if they are a ways away. perhaps, what we call seeing might be better defined as expanded consciousness, but that is a big term for such a simple book. the awakening when an adept is fully awakened, he experiences what we call the knowing. he simply knows. the knowledge flashes into his mind like a bird that flies in through an open window. some say that they hear a bell ring as the knowledge appears. we adepts call this the bell of node. almost everyone has either experienced or knows of someone who has experienced this phenomena, as it is as old as the human race. the trick is to know what to do with it. it is a talent that can be developed by making

SIFRA DETZNIYUTHA

th, yesod, hod, netzach, tifareth, gevurah, gedulah, binah, hochmah, keter. 5) there is by mentioning the righteous ones, like the patriarchs, and the prophets, and the kings. 6) there is the form of songs and praises (for which there is a true tradition, and higher than these, 7) there is he who knows to prepare adornments unto his master, in a becoming fashion. 8) there is (the prayer) with the knowledge how to ascend from below upwards. 9) there is the he who knows to elicit the abundance from above downwards. and for all these nine ways is required great intention. for without that, about such there is a verse, as it is written: and they that despise me shall be lightly esteemed.184 21 and in the intention of amen (is) that it compounds two names: hvhy and ynda. the one conceals its go

me i will honor, and they that despise me shall be lightly esteemed.188 i will honor. in this world, to fulfill and to bring about all his needs, and all the nations of the earth will see that the name of elohim is called upon him, and will fear him. and in the world to come he will merit to stand in the division of the pious, even though he did not study sufficiently. for he merited to mind the knowledge of his master and had the proper intention thereto. what is: and they that despise me shall be lightly esteemed? it refers to him that does not know to unify the holy name and to bind the knot of the faith and to draw forth to that place that is in need, and to honor the name of his master. the more so with regard to he who has no intention, amen. thus, whoever moves his lips with purity

sposed into y vhy. 40 in the name hvhy, the lower heh h is the shekhinah, the divine presence in the worlds of matter. in yvhy, the latter yod y is the shekhinah. 41 ezekiel 1:14. 42 torah b reshith 1:4. 43 isaiah 3:10. 44 proverbs 7:4, say unto wisdom (sefirah wisdom/east, you are my sister, and call understanding (sefirah understanding/north) friend. 45 daniel 7:8, 20. the tongue is the sefirah knowledge (of the ayn)/the first. see zohar ii:123a. 46 isaiah 44:5. 47 these are the first three letters of the name hvhy, extending only through the world of yetzirah. in the sefer yetzirah, the six directions are sealed with permutations of the three letters. 48 torah b reshith 1:14. 49 proverbs 10:25. 50 the hairs of the beard are the atziluthic letters convoluting into divine names. see fig

ta, this is described as the universal form (vishvarupa) of vast face as mahavishnu. 53 jeremiah 2:6. 54 son, rb, bar; he i.e. small face. 55 these four are inside the skull as the hidden brain, composed of the three roots of the tree and sefirah crown/above. 56 these are the nine sefiroth, which emanate from sefirah crown/above in atziluth. 57 this path is the gate of the alef connecting sefirah knowledge (of the ayn)/the first to sefirah beauty/the last. 58 sefirah beauty/the last. 59 proverbs 19:11. 60 the offerings of spices are the jaws. 61 the two apples are the cheeks. 62 fate (mazal lzm ,also alzm; the sanskrit equivalent is karma, which denotes the law of cause and effect. 63 these short hairs are names of vast face. 64 isaiah 55:6. 65 torah b reshith 1:11. 66 torah vayiqra 23:32

SINISTER TAROT

volved- thus, the presence of unforeseen factors and the pitfalls implicit in this which may create errors of judgement. the maintaining of an ethos or tradition via timeless acts. v the depths of the sea a tunnel of knives there is a union here while he directs the chosen rage in the eye of the goat the golden triangle stands against a sky of fire master- atazoth manipulation- actions based on a knowledge of the sinister dialectic as revealed by practical experience: a rational, to some cold, observation beyond the stage of adeptship/individuation. control of all the many and varied factors within a situation- in other words, the achievement of a stage in individual evolution that goes beyond the personal, and thus implies the ability to initiate change on a large-scale, perhaps of a civi

a forest faces are removed and she sits in the stone house unheard. hermit- sauroctonos withdrawal and a revealing; the lying between two stages of alchemical change. intimations of the abyss. the culmination on a personal level of energies created by change- the surfacing of individual factors hitherto only known on an unconscious level. a process of discovery that will lead to insight (further) knowledge of wyrd; or madness, death. x in red desert three fingers and a skull are laid on fur the stones of a circle turn to frogs the skeleton of a child the birth of an army a nexion is opened. wyrd- azanigin that which is beyond personal destiny. that which causes expression of itself via the implementation or provocation of acts which in their design achieve long term aims beyond the causal

om self-delusion and the cessation of self-evolution. energy vortex in the abyss. the stripping away of the self-image that, if successful, will produce a genuine master/mistress; confronting the chaos within and without. xiv the bleeding earth from the throats of fools, in brooks from the gate a red bird this, the corn needs containment of winter: the maiden is ready hel- aosoth self-possession; knowledge that allows one to consciously improve/evolve and use natural abilities (or gifts- such as sexual charisma- to the advantage of personal destiny and wyrd, and to confront and resolve those qualities within character which are detrimental. self-honesty. in early stages of development, such an individual causes unforeseen disruption and resentment amongst others. beginnings of that which i

le- that may fulfill destiny, and the hard practical realities of striving to create this fulfillment. sadness and wisdom and creativity through loss xvii the blue statue his red eyes survey the maze bringer of wisdom the perfect child and the tetrahedron bathing hair in the dark pool successor star- nemicu the maturity and bringing to fulfillment of that promise re-presented by atus vi and viii. knowledge of identity, of wyrd and what needs to be done. a coming of age; the seed of change blossoms. domination: the successful establishment of a causal structure; a process, the effects of which are irreversible once the cause is triumphant on whatever level. the beginnings of imperium. xviii a frog reveals human heads within its mouth furrowed white fields white, snow laden trees her face, c

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

upernatural, man is not man, nor nature nature. in "zanoni" the author introduces us to two human beings who have achieved immortality: one, mejnour, void of all passion or feeling, calm, benignant, bloodless, an intellect rather than a man; the other, zanoni, the pupil of mejnour, the representative of an ideal life in its utmost perfection, possessing eternal youth, absolute power, and absolute knowledge, and withal the fullest capacity to enjoy and to love, and, as a necessity of that love, to sorrow and despair. by his love for viola zanoni is compelled to descend from his exalted state, to lose his eternal calm, and to share in the cares and anxieties of humanity; and this degradation is completed by the birth of a child. finally, he gives up the life which hangs on that of another, i

ad never seen there before. i was struck yet more by the respect with which he was treated by the disdainful collector "sir" cried the last, emphatically, as i was turning over the leaves of the catalogue "sir, you are the only man i have met, in five-and-forty years that i have spent in these researches, who is worthy to be my customer. how where, in this frivolous age, could you have acquired a knowledge so profound? and this august fraternity, whose doctrines, hinted at by the earliest philosophers, are still a mystery to the latest; tell me if there really exists upon the earth any book, any manuscript, in which their discoveries, their tenets, are to be learned" at the words "august fraternity" i need scarcely say that my attention had been at once aroused, and i listened eagerly for

d with the platonists "i have occasionally lost my way in their labyrinth" said i "faith, they are rather difficult gentlemen to understand "yet their knottiest problems have never yet been published. their sublimest works are in manuscript, and constitute the initiatory learning, not only of the rosicrucians, but of the nobler brotherhoods i have referred to. more solemn and sublime still is the knowledge to be gleaned from the elder pythagoreans, and the immortal masterpieces of apollonius "apollonius, the imposter of tyanea! are his writings extant "imposter" cried my host "apollonius an imposter "i beg your pardon; i did not know he was a friend of yours; and if you vouch for his character, i will believe him to have been a very respectable man, who only spoke the truth when he boasted

light of more than italian almost of oriental splendour. the complexion exquisitely fair, but never the same, vivid in one moment, pale the next. and with the complexion, the expression also varied; nothing now so sad, and nothing now so joyous. i grieve to say that what we rightly entitle education was much neglected for their daughter by this singular pair. to be sure, neither of them had much knowledge to bestow; and knowledge was not then the fashion, as it is now. but accident or nature favoured young viola. she learned, as of course, her mother's language with her father's. and she contrived soon to read and to write; and her mother, who, by the way, was a roman catholic, taught her betimes to pray. but then, to counteract all these acquisitions, the strange habits of pisani, and th

hy are its leaves as green and fair as those of the vine behind you, which, with all its arms, can embrace the open sunshine? my child, because of the very instinct that impelled the struggle, because the labour for the light won to the light at length. so with a gallant heart, through every adverse accident of sorrow and of fate to turn to the sun, to strive for the heaven; this it is that gives knowledge to the strong and happiness to the weak. ere we meet again, you will turn sad and heavy eyes to those quiet boughs, and when you hear the birds sing from them, and see the sunshine come aslant from crag and housetop to be the playfellow of their leaves, learn the lesson that nature teaches you, and strive through darkness to the light" as he spoke he moved on slowly, and left viola wonde

SIR WALLIS BUDGE EGYPTIAN MAGIC

ce of a supreme power. but be this as it may, it is quite certain that magic and religion developed and flourished side by side in egypt throughout all periods of her history, and that any investigation which we may make of the one necessarily includes an examination of the other. from the religious books of ancient egypt we learn that the power possessed by a priest or man who was skilled in the knowledge and working of magic was believed to be almost boundless. by pronouncing certain words or names of power in the proper manner and in the proper tone of voice he could heal the sick, and cast out the evil spirits which caused pain and suffering in those who were diseased, and restore the dead to life, and bestow upon the dead man the power to transform the corruptible into an incorruptibl

heir souls into animals and other creatures; and in obedience to his commands, inanimate figures and pictures became living beings and things which hastened to perform his behests. the powers of nature acknowledged his might, and wind and rain, p. xi storm and tempest, river and sea, and disease and death worked evil and ruin upon his foes, and upon the enemies of those who were provided with the knowledge of the words which he had wrested from the gods of heaven, and earth, and the underworld. inanimate nature likewise obeyed such words of power, and even the world itself came into existence through the utterance of a word by thoth; by their means the earth could be rent asunder, and the waters forsaking their nature could be piled up in a heap, and even the sun's course in the heavens co

llest as well as in the greatest events of their lives. to him that was versed in the lore contained in the books of the "double house of life" the future was as well known as the past, and neither time nor distance could limit the operations of his power; the mysteries of life and death were laid bare before him, and he could draw aside the veil which hid the secrets of fate and destiny from the knowledge of ordinary mortals. now if views such as these concerning the magician's power were held by the educated folk of ancient egypt there is little to wonder at when we find that beliefs and superstitions of the most degraded character flourished with rank luxuriance among the peasants p. xii and working classes of that country, who failed to understand the symbolism of the elaborate ceremon

and who were too ignorant to distinguish the spiritual conceptions which lay at their root--to meet the religious needs of such people the magician, and in later times the priest, found it necessary to provide pageants and ceremonies which appealed chiefly to the senses, and following their example, unscrupulous but clever men took advantage of the ignorance of the general public and pretended to knowledge of the supernatural, and laid claim to the possession of power over gods, and spirits, and demons. such false knowledge and power they sold for money, and for purposes of gain the so-called magician was ready to further any sordid transaction or wicked scheme which his dupe wished to carry out. this magic degenerated into sorcery, and demonology, and wit craft, and those who dealt in it

tended to bring calamities upon those against whom it was directed. in the religious texts and works we see how magic is made to be the handmaiden of religion, and how it appears in certain passages side by side with the most exalted spiritual conceptions; and there can be no doubt that the chief object of magical books and ceremonies was to benefit those who had by some means attained sufficient knowledge to make use of them. but the egyptians were unfortunate enough not to be understood by many of the strangers who found their way into their country, and as a result wrong and exaggerated ideas of their religion were circulated among the surrounding nations, and the magical ceremonies which were performed at their funerals were represented by the ignorant either as silly acts of superstit

SIX WAYS OF KNOWLEDGE

don't shirk your word. you may have to pay the piper in some other way less to your liking. this rite ends when you clap your hands loudly, extinguish all the candles, and exit to the east, after bowing your head once in that direction. any candles or lights in the east should be the last to be extinguished. always leave the area without looking back at it, no matter what you he wthe six ways of knowledge by setnakt the average man and woman believes that they know how to see, hear, and touch things. they don't understand the need not only to train the senses, but to effect that point we call the magical link that is the intersection of one's senses, psyche, and actions. changing the ways of knowledge, that is to say, changing perception is the great work. it takes years to do, and early

ect that point we call the magical link that is the intersection of one's senses, psyche, and actions. changing the ways of knowledge, that is to say, changing perception is the great work. it takes years to do, and early success in magical initiation may lull us into forgetting the need to work in this area. like modern neurolinguistics programming the egyptians were familiar with three modes of knowledge: touch, hearing and sight. they identified these as other- and self-centric forms, the self-centric form being connected with the right half of the body, the other-centric with the left. these modes of perception are vital for the modern magician to learn and practice as they are key to nourishing and expanding the magical part of one's life. these modes of interacting with the world and

r mind for careful observation. another useful exercise is to spend some time as a tarot reader, or other magical adviser. here you will learn how your will to listen can affect others. a third and most important exercise is to write down the words of your initiator in your victory book. hearing (self-centric. this discipline is vital to the magician not only for precise lbm and mbm, but for self-knowledge. we very, very often don't hear what we say. i am sure all of you have a told a friend "just listen to yourself" just as our friends often say revealing things about themselves (either because of the effect of our will upon them or by their own will to self communication, we often tell ourselves great secrets which we promptly forget. here's three exercises to gain the skill of self-cent

SORCERIES OF ZOS

k of the living word of zos and the zoetic grimoire of zos; in the present chapter it is referred to simply as the grimoire (7) vide infra (8) see previous chapter (9) the significance of the number eight as the height, or ultimate one, is explained in aleister crowley& the hidden god (10) i.e. the assumption of the 'go-dform' of death (11) see arthur osborne: ramana maharshi and the path of self knowledge, london, 1954 (12) see shri haranath: his play and precepts, bombay, 1954 (13) i.e. 1913 (14) the 5 =6 ritual was published in volume i, no.3. in 1910 (15) see chapter i (16) by qabalah, hand=yod=10; eye=ayin=70. the total, 80=pe (mouth, the goddess, uterus, or utterer of the word (17) crowley's definition of magick. see magick, p.131 (18) i.e. the true will (19) crowley defined the grea

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ive supporters into its fold who would recoil in horror from its evil teachings were the truth only known to them. the secret doctrine of the cult has been carefully guarded from public scrutiny and investigation. nevertheless, this study cuts to the very heart of the meaning of that doctrine and the symbolism employed by the cult. it uncovers the trail of the serpent. it arms christians with the knowledge they must have if they are to detect and destroy this insidious menace which threatens the very foundation of christian civilization. 5- part i the united nations meditation room the meditation room is 30 feet long, 18 wide at the entrance (which faces north north-east, and 9 wide at the other end. it is therefore wedgeshaped. its only entrance is through two tinted glass-paned doors out

om faces north north-east. to enter the room one must proceed from darkness to light. with these facts in mind note the cabalistic symbolism of the following description of the cornerstone by an authority:9 "in its situation it lies between the north, the place of darkness, and the east, the place of light; and hence this position symbolizes. progress from darkness to light, and from ignorance to knowledge. the permanence and durability of the corner-stone. is intended [to remind us that long after our death we have within ourselves] a sure foundation of eternal life. a corner-stone of immortality. an emanation. which pervades all nature, and which, therefore, must survive the tomb (emphasis supplied) on a "higher" level of "esoteric knowledge" the metal altar or stone can be likened to th

inscribed upon its upper face, within a delta or triangle, the sacred tetragrammaton, or ineffable name of god -13- in a "scurrilous book of the middle ages. the life of jesus" there waa another account of the stone''at that time there was in the temple the ineffable name of god, inscribed upon the stone of foundation" this scandalous book proceeded to state that our saviour "cunningly obtained a knowledge of the tetragrammaton from the stone of foundation, and by its mystical influence was enabled to perform his miracles [cf.*mark 3:22. there waa a very general prevalence among the earliest nations of antiquity of the worship of stones as the representative of deity. in almost every ancient temple there was a legend of a sacred or mystical stone. the mystical stone there has received the

atmosphere of the meditation room of the united nations may bemuse the unwary and the lukewarm in faith; their delusion need not be shared by christians or members of other faiths who do not accept ancient paganism clothed in modern dress "pagan" had at one time an antonym: milites christi or "enrolled soldiers of christ. men and women who fought paganism with every iota of strength and faith and knowledge at their command. milites christi are needed now to combat the influence and supporters of this temple of abomination, with its crude, occult-evoking simulacra of deity. st. paul said (acts 17, verse 29 "if therefore we are the offspring of god, we ought not to imagine that the divinity is like to gold or silver or stone, to an image graven by human art and thought" but hammarskjold like

resentations of the pyramid and the "floating eye" viewed from above, the main building is constructed in the form of a six-pointed star, the symbol formed by two interlocking triangles, the seal of solomon. juliet hollister* author of a second article in triad on the temple, wrote that the temple "should he of glass faceted like a diamond to let in all the sun, symbolic of the light of spiritual knowledge, and [his in turn should be caught in a pool, so that within the very heart of the building, there would be a quiet focus of light. even at night this diamond "ill glow and shine. from this central dome w i l l radiate six wings, like rays of the sun, each the home of one of the great living religions of the world" the pagan symbolism should not be lost to the reader["see as judith elsew

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

ns at the end of this book. x christianity as mystical fact of christianity which resulted from researches in comparative religion, the rediscovery in the west of buddhism, hinduism, and so on. it is a great book, perhaps because it combines the personal authenticity of that moment when its author, as he put it in the course of my life, stood before the mystery of golgotha in a solemn festival of knowledge, and the awareness of those larger questions that are still dealt with, on the whole, so inadequately today, and to which rudolf steiner proposed some exciting and thorough-going answers. traditional christians were already disconcerted by the growing evidence that the historical figure of christ was in fact a complex creation, molded by biblical and extra-biblical ideas, expectations, a

re true to its conviction of god working in history, it could understand itself as part of the spiritual evolution of humanity and as a guide to human spiritual transformation still to come. steiner therefore welcomed the comparative perspective that has seemed such a necessary yet bitter pill to bultmann and the demythologizers of christianity. his esoteric christianity opened the way for deeper knowledge, not by detaching us from our history, and asking us to believe in a generalized and schematic universal truth, but rather, by asking us to find our roots and to understand the need for similar roots in other cultures, other faiths. the study of the setting of original christianity pointed to the cosmic meaning of redemption, and it was through rudolf steiner that the cosmic christ has b

ter k ndler (new york 1961, which remains valuable not least for its extensive indications of steiner s further discussions of many themes. andrew welburn new college, oxford chapter 1 the mysteries and mysteriosophy the mysteries and initiation it is as though a veil of secrecy is drawn over the way in which, in the civilizations of the ancient world, those who sought a deeper religious life and knowledge than could be found in the popular religions were able to satisfy their spiritual needs. an inquiry into how those needs were met leads us immediately into the obscurity of the secret cults.1 the individual seeker disappears there for the moment from our view. we see that the public forms of religion cannot give what the seeker s heart desires. he or she acknowledges the gods, but knows

ed transformingly upon the world of the lower senses. the initiand was to be conducted into the life of the spirit, and behold a higher world order. without the preparatory exercises and ordeals he or she would be able to form no connection with that world and on that connection everything depended. real understanding here is possible only if we have an awareness of the subtle phenomena of living knowledge. it requires us to notice two quite different attitudes toward knowledge and its ultimate significance. in the first, reality is taken to mean our immediate environment. processes there are registered by our senses of 4 christianity as mystical fact touch, hearing, and sight; and it is because we perceive them with our senses that we call them real. our thinking about them uncovers them

n that someone loses that unreflecting confidence in perceptions and feelings, and yet no new world rises. such a person is left suspended in the void as if dead. the previous values have deserted that individual, but no new ones have arisen. for such a one the universe and fellow human beings have ceased to exist. this is in fact not merely a possibility, but a stage that every seeker for higher knowledge must experience. one comes to a point in understanding where the spirit reveals all of life to be death. one is then no longer in the world, but under it, in the underworld. one has descended into hades.5 it will be well for such a person not to go under, and if a new world comes into being either the seeker vanishes from sight, or emerges once more, transfigured, and looks out upon a ne

SYMBOLISM OF THE BANNERS

cross has the form of a tree, or of a series of branches of trees. some pictures of the crucifixion suggest that each of the two thieves suffered on the t cross or on trees. now, having had a quick idea of the historic development of the cross through the ages, we need to regard its mystical symbolism. in looking at the tree of life, we notice that on the higher levels, the sorrow of hnyb is the knowledge and understanding of the great cosmic factors behind the incarnation of man and also of christ. it is the realization and revelation of the great mother herself. an awareness of this condition can be made by building the picture of the crucifixion with our lady and st. john on either side of the cross. the skies are black, and the crucifixion takes place between earth and sky in some str

three black 5 steps leading up to it, or the gold equal armed cross with a rose of red blooming at its center. the calvary cross represents the way of self sacrifice for the benefit of others, and it is the only way by which man can return to his spiritual home. as our lord said "no man cometh to the father, but by me" only after the way of the cross has been accepted and experienced can come the knowledge of the rose cross, when the rose of the spirit blooms on the universal cross of manifestation in dense matter. in this latter symbol, the vision of the harmony of things and the mysteries of the crucifixion are one. on the calvary cross is the man sacrificed as a separate being; on the rose cross is the spirit of man in harmony with the whole universe, including the densest manifestation

of the foundation- the shaft, the purified will directed to the higher. the golden cross-bar is that whereon the manifested law of perfection rests; the banner itself, the perfect law of the universe, the red cords and tassels, the divine self-enunciation, whose trials and sufferings form, as it were, the ornament of the completed work. the whole represents the ascent of the initiate into perfect knowledge of the light. therefore, in the address of the hiereus, the neophyte hears "even the banner of the east sinks in adoration before him" as though that symbol, great and potent though it be, lowers itself before the vast and mighty one. symbolism of the banner of the west on the banner of the west, the white triangle refers to the three paths connecting twklm with the other sephiroth; whil

ore, in the address of the hiereus, the neophyte hears "even the banner of the east sinks in adoration before him" as though that symbol, great and potent though it be, lowers itself before the vast and mighty one. symbolism of the banner of the west on the banner of the west, the white triangle refers to the three paths connecting twklm with the other sephiroth; while the red cross is the hidden knowledge of the divine nature which is to be obtained through their aid. the cross and triangle together represent life and light. in addition to this explanation from the zelator grade, it represents eternally the possibility of rescuing the evil. but in it, the trapt cross is placed within the white triangle of the supernals as thereby representing that sacrifice made only unto the higher. the

SYMBOLISM

impact includes meaning, such as the sense of freedom and power that accompanies the visual image of the "flight of the valkyries" and similar images of meaning those who are familiar with the movie will get from various pieces in the sound track from 2001. likewise incense is symbol only if its impact includes meaning. that meaning may be supplied by the smell, or that meaning may be supplied by knowledge of the ingredients within the incense. meaning may also be supplied by the words used during the censing of the chambre. without some meaning, incense is not symbol, but only smell. closely related to the sense of smell is the sense of taste, and it's fairly easy to see that certain tastes can have meaning as well. during passover seder, a ritual meal of thanksgiving and freedom (celebra

ded to worship or work with beings that actually existed? or were they simply the creations of the ancient egyptian priesthoods? rather than tackle immediately the question of whether the neters actually existed, workshop participants first chose to examine. egyptian priesthoods the first statement made about these priesthoods was that each temple in egypt taught a different area of philosophy or knowledge. those temples dedicated to a major neter or god taught that their primal form was the first cause. these were the major temples of the land, and an initiate who studied at temple after temple would be presented with the opposing claims that each god was the god, the creator. we noted in our discussion that the priesthoods of several of the "minor" neters did not make any such claims. th

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

e conflict and amassed tremendous amounts of money and influence. considered the head of the p-2 masonic lodge, he was also privy to sensitive information on hundreds of key political, military and financial figures not only in italy but throughout europe, latin america and elsewhere due to his access of files from the italian secret service (ovra) and possibly british intelligence. it was common knowledge in italy that gelli helped to smuggle klaus barbie, the infamous "butcher of lyon" to safe haven in argentina, and even managed to work for and sell his services to the cia and nato. important timeline (reprinted from the financial post, victor golancz ltd. 1983) early september 1978: pope john paul i asks his secretary of state, cardinal jean villot, to initiate an investigation into va

hom are untrained, or poorly trained, such as "weekend hunters" even the local military will be overcome as the illuminati will have regional cell groups with highly trained leaders. they also count on the element of surprise helping them during their takeover. many of the highest leaders in the militia branch of the illuminati are or have been officers in the military, and so already have a good knowledge of which techniques will work best to overcome a region's or locality's defenses "after the military takeover, the general population will be given a chance to either espouse the illuminati's cause, or reject it (with imprisonment, pain, even death being possible punishments. these people very much believe that the intelligent, or "enlightened" or illuminated, were born to rule. they are

dakota? who occasionally will offer their expertise in return for a large financial reward? they never advertise themselves as illuminati, unless the group is known to be sympathetic to their cause. instead, these are tough, cold, brutal military trainers, who offer to teach these groups in return for money, or even better, a promise to affiliate with their group in return (loyalty in return for knowledge. more and more paramilitary groups have been brought into the illuminati this way, without their full knowledge of who and what the group really is. this gives the illuminists a way to monitor these groups (their trainers report on them, and their activities, and it can be useful to have trained military groups that they can call on someday "banking: the original illuminists were bankers

somebody who grows up on the street, wants to talk to people, i can think of jimmy breslin, guys who never went to college, didn't know how to type, and just got in there, took their tie off and started writing stories. but you know, as you look at the media now, there are all these silver spoon kids- growing up with silver spoons. i find that quite interesting. how deeply infiltrated, from your knowledge, are they in our media? sv: wow. pretty. i do know, uh, fairly deeply. i remember that when i was in san diego on leadership council during meetings, they would laugh about how people had no idea of how much they were being influenced and didn't even know it. they found that kind of amusing, which is. i mean, that's the mindset of people in the group, though. they're like "the sheep have

dea, folks, why you're not getting the news from those outlets. not only in our government. it explains a lot of things. look at the war in iraq. look at the evidence there that shows what is wrong. look at what they're doing in iran right now. i mean, it's incredible. all this stuff is pretty obvious, people. there's something behind it. svali is here trying to explain this organization from her knowledge, and it is quite, quite a story. i know this idea. you were involved as a trainer of mind programming? i mean, this is just, i'm looking at some of the chapters in a book you have yet to publish [in paper book form. we're talking about brainwave, color control, metal, jewel programming, programming link to stories and movies. i mean, it goes into suicidal programming. in just a minute he

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ieved? by the combining and recombining of these ideas and how you experience them in terms of the resistance they create. now, understand that when i am speaking of creating it is very rarely within this book in terms of a material object. the real creation i am speaking of is within the magician him or herself and how they are perceiving our two worlds. put another way, it is the experience and knowledge of ideas that combines, distills, neutralizes and recombines into new forms of understanding. it is from this platform that the magician changes, manipulates and alters their reality, and if extended outward, shapes and shifts the reality of those that come into contact with that new measure in the future what is to be. what must be incorporated within the serious magical practitioner is

edge of ideas that combines, distills, neutralizes and recombines into new forms of understanding. it is from this platform that the magician changes, manipulates and alters their reality, and if extended outward, shapes and shifts the reality of those that come into contact with that new measure in the future what is to be. what must be incorporated within the serious magical practitioner is the knowledge of the principles, functions and form. this means a thorough familiarity with the symbolic, an understanding of the inner significance and separate language that consciousness casts upon those elements that come within its range of awareness. the tarot, the runes and the i-ching are all alchemical tools. the requirements to forge a useful tool is the knowledge and information of operatio

, functions and form. this means a thorough familiarity with the symbolic, an understanding of the inner significance and separate language that consciousness casts upon those elements that come within its range of awareness. the tarot, the runes and the i-ching are all alchemical tools. the requirements to forge a useful tool is the knowledge and information of operation and technical expertise. knowledge must precede the method, and so the first key is realizing that knowledge is absolutely necessary, and the second key is engaging personally within an activity that involves the acquiring of that knowledge. for the antinomian, this knowledge is only useful once its essential principles have been separated from the inscriptions of religious, cultural and political indoctrination. resistan

f synchronization. the first two of these processes- distillation and augmentation- are interchangeable in the sense that they can both lead to the third process of neutralization and synchronicity. these first two are not independent of each other, but are part and parcel of an overall methodological approach towards the transformation of consciousness. we augment consciousness through acquiring knowledge, we distill the contents of knowledge through experience. through the vehicle of consciousness itself we can enhance this process by becoming aware of personal affinity or magnetism towards certain types of cognitive platforms which are the gates towards the discovery of the individual true will. distillation and augmentation are the specific principle forms of the generalized concept of

ides the fuel for achieving the velocity necessary to overcoming resistance. the formula is the distillation of the specific functional principle, or grouping of principles, into a short statement for the purpose of guiding an individual towards a cognitive platform that enables transformative process. the formula is an essential inscription into time that extends a specific key of transformative knowledge. finally, a word about the psychology of initiation let it be understood that initiation entails a great deal of psychological process, the intent of which is to manufacture synthetically constructed perspectives of choice (will. these outlooks of both the subjective (internal processes of consciousness) and the objective (external result of consciousness) are the inherent rules of a for

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

r of the temple, the modern-day knights templar, the vatican's knights of malta and knights of columbus, the order of the odd fellows, the order of ahepa, the order introduction 13 of skull and bones, the bohemian club, the pilgrims society, and a thousand or more other secret societies and orders, not to mention the many jewish cabalistic groups, satanic churches, and witchcraft and druid sects. knowledge of secret signs opens doors british satanist aleister crowley, a man who fancied himself the "wickedest man on the planet" was grand master of the ordo templi orientis (o.t.o) and also founded the mysterious and luciferian, order of astrum argentinium. he once ruefully and knowingly intimated that after he had independently learned and practiced how to do the secret handshakes of a numbe

w entering the forbidden zone only puny secrets need protection. big discoveries are protected by public incredulity. marshall mcluhan take today what is one to do when, in order to rule men, it is necessary to deceive them? helena blavatsky the secret doctrine what you will read and see in this book is forbidden to you. discovering these things could be highly dangerous to your health. forbidden knowledge is sweet, but also deadly. many men have died for revealing far fewer secrets than are found herein. i am not being overdramatic nor attempting to be sensationalist. this is a warning: make very sure that you possess the daring and the courage to proceed before you go any further. lingering in my mind are the names of courageous men who have gone before you and i and are now dead because

deadly. many men have died for revealing far fewer secrets than are found herein. i am not being overdramatic nor attempting to be sensationalist. this is a warning: make very sure that you possess the daring and the courage to proceed before you go any further. lingering in my mind are the names of courageous men who have gone before you and i and are now dead because they exposed the forbidden knowledge of the illumined ones. captain william morgan abducted, kidnapped and ritually murdered, his lifeless body dumped in a lake after he published a book unmasking masonic secrets. danny casolaro suicided, having his wrists cut and bleeding to death in a hotel room where he had gone to meet a confidential source; paul wilcher, 16 codex magica found nude, his body stiff as it sat on a toilet

darkness, or to reveal the machinations of evildoers, especially evildoers who, though they act in hellish ways, the deceived world at large so obviously holds in the highest regard: that is the secret delight and security of hell, that it is not to be informed on, that it is protected from speech, that it just is, but cannot be made public in the newspaper, or be brought by any word to critical knowledge.4 secret delight how interesting the realization that, as thomas mann puts it, hell takes "secret delight" in its ability to keep secrets. proverbs 9:13-18 seems to have a relation to this. it states: a foolish woman sitteth in the high place of the city, to call passengers who go right on their ways: she saith to him, bread eaten in secret is pleasant. but he knoweth not that the dead a

f people who are illuminists seems to be drawn to the darkness, to mysterious perversions and deep occultism "nothing so arouses the deep mind's attention than the call of the dark, arcane and mysterious" paul huston writes in his book, mastering witchcraft.5 secrecy is deemed essential amongst witchcraft sects, and witchcraft is, in essence, illuminism. huson explains "now witchcraft consists of knowledge, and knowledge brings power. power shared is power lost. although we have entered the age of aquarius, along with its attendant freedom and loosening of restrictions, it will still be very much in your interests as a witch to shroud certain of your doings in a reasonable veil of secrecy."6 as you will discover in studying the pages of codex magica, the illuminati certainly do have much t

THAGIRION

presents the antinomianistisc nature where the laws of the sephiroth are counteracted. all qliphoths have pejorativistic names since they are acting antithesis to the present order. the sephiroth is idealizing unity while its shadow side is disunited. this is also explaining the meaning of dispute in the name thagirion. thagirion is the central qlipha on ilan hizon-the outer tree, or the tree of knowledge. this qlipha is the shadow side of tiphereth on the tree of life. both are spheres of the child or the offspring and tiphereth is associated with christ and messiah characters while thagirion is associated with the anti-christ and the beast 666. the first mentioned characters are preaching salvation through them( jesus proclaims in the bible that he is the only way to salvation, somethin

THE BLACK LODGE

by virtue of the fact that the adept is saying to the aspirant tend to your own troubles and problems first then answers will either make sense or be superfluous. this fact or reaction of an experienced aspirant or adept to such questions can be taken advantage of by the unscrupulous or the charlatan (they also can refuse to answer questions on these same grounds. thereby giving the appearance of knowledge or initiation) how is an aspirant to know one from the other then? know them by their fruit..watch them my brothers and my sisters and soon enough their truth or falsehood will betray them. dear sisters and brothers, it is always a step in the dark. it is always a death and a rebirth- and you do not even know, when you die, if there will be a birth. as it is written success is your proof

THE BOOK OF PLEASURE

of this sorcery is analogous to that taught by crowley in his ordo templi orientis (o.t.o) where it was- and still is- the fulcrum of magical power and the means of gaining access to trans-human dimensions and of communicating with the denizens of other worlds. spare maintained that he was in communication with extra-terrestrial intelligences and conscious forces possessed of superhuman power and knowledge. he referred frequently to black eagle,(note 6) who inspired many of his 'magical' drawings. black eagle seems to have been a concentration of sinister trans-cosmic current which, according to h.p. lovecraft (note 7, had been tapped in its primordial phase by the witch cults of new england. perhaps black eagle was the alter ego of mrs paterson, for it was not long after her death that th

ys suceeds; those who escape it are but few, therefore their honour is the greater. when faith perishes, the "self" shall come into its own. others less foolish, obscure the memory that god is a conception of themselves, and as much subject to law. then, this ambition of faith, is it so very desirable? myself, i have not yet seen a man who is not god already. others again, and those who have much knowledge, cannot tell you exactly what "belief" is, or how to believe in what defies natural laws and existing belief. surely it is not by saying "i believe; that art has long been lost. they are even more subject to bewilderment and distraction directly they open their mouths full of argument; without power and unhappy unless spreading their own confusion, to gain cogency they must adopt dogma a

e in what defies natural laws and existing belief. surely it is not by saying "i believe; that art has long been lost. they are even more subject to bewilderment and distraction directly they open their mouths full of argument; without power and unhappy unless spreading their own confusion, to gain cogency they must adopt dogma and mannerism that excludes possibility. by the illumination of their knowledge they deteriorate in accomplishment. have we not watched them decay in ration to their expoundings? verily, man cannot believe by faith or gain, neither can he explain his knowledge unless born of a new law. we being everything, wherefore the necessity of imagining we are not? be ye mystic. others believe in prayer. have not all yet learnt, that to ask it to be denied? let it be the root

ow them well and their creed of learning that teaches the fear of their own light. vampires, they are as the very lice in attraction. their practices prove their incapacity, they have no magic to intensify the normal, the joy of a child or healthy person, none to evoke their pleasure or wisdom from themselves. their methods depending on a morass of the imagination and a chaos of conditions, their knowledge obtained with less decency than the hyena his food, i say they are less free and do not obtain the satisfaction of the meanest among animals. self condemned in their disgusting fatness, their emptiness of power, without even the magic of personal charm or beauty, they are offensive in their bad taste and mongering for advertisement. the freedom of energy is not obtained by its bondage, g

erything essentially modern, is vital symbolism of the workings of our mind, etc. 2: the symbol of justice known to the romans is not symbolic of divine, or our justice, at least not necessarily or usually. the vitality is not exactly like water-nor are we trees; more like ourselves, which might incidentally include trees somewhere unlearnt-much more obvious in our workings at present. others say knowledge only is eternal, it is the eternal illusion of learning-the ukase of learning what we already know. directly we ask ourselves "how" we induce stupidity; without this conception what is there we could not know and accomplish? others for concentration, it will not free you, the mind conceiving the law is bondage. arrived at that, you will want deconcentration. dissociation from all ideas b

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

agick. in the craft, the four witches, gather on the beach to summon the spirit of monon. which, is an example of magical theurgy in the form of an invocation. invocation, or invoking a spirit is the act of calling a deity, into one s self. other forms of theurgy, are meditation, the practice of the vision quest, various path workings, the ritual of calling down the moon, and works leading to the knowledge and conversation of your holy guardian angel. theurgy thaumaturgy is the form of magick, most commonly portrayed in movies and on television. it is that body of works which deal with the achievement of physical or social goals. in the craft, we saw examples of this in the healing spell, the love spell, the revenge spell, and the glamor spell. these are the types of magick normally employ

en they hear the word meditation. this is the art of sitting with your mind stilled. you begin by establishing your patterned breathing 4-2-4-2. next you relax your body (see active meditation below, and then slowly silence all of the voices within your head until you can hear a kind of silence. at this point you begin to observe your body, and mind. passive meditation is used when you seek inner knowledge, when you do scrying, and when you channel a deity. record the results in your work journal. active meditation the use of meditation with a pre-established script, or goal. the relaxation practice (see script at side, path workings, and calling down the moon, are all forms of active meditation. always record your results in your journal. chant in the craft, when the witches were sitting

any, if not more normal well-adjusted members. there are also a number of opportunists who tend to prey upon those who seek this path. anyone can pick up a book on the occult, and toss a few buzzwords around. and if you sleep with them, they will more then gladly teach you secret powers. can you say bull shit? sex is a sacred gift, granted to us by the gods. sex should never be used as barter for knowledge. true knowledge, real knowledge is free. it is there for anyone who has the desire, and the eyes to see! if you are of legal age, and want to have sex with someone, that is your choice. no one, and no group have the right to make it for you! if you are not 100% certain that you are doing what is best for you, you have the freedom to find the door. some traditions, still practice the grea

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

h encounter. prophecy and divination the desire to foresee the future quite likely began when early humans began to perceive that they were a part of nature, subject to its limitations and laws, and that they were seemingly powerless to alter those laws. mysterious supernatural forces sometimes benign, often hostile appeared to be in control of human existence. divination, the method of obtaining knowledge of the future by means of omens or sacred objects, has been practiced in all societies, whether primitive or civilized. the ancient chaldeans read the will of the gods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of h

he has written a number of books on the subject, such as beyond the light (1997. in one of her case studies, she tells of a truck driver who had survived a near-fatal crash and who subsequently began to display advanced mathematical abilities. literally overnight he demonstrated a gift for higher mathematics. he was able to write down complicated mathematical equations about which he had no prior knowledge. gradually, the man began to understand his new abilities and was eventually able to use them in practical applications. in those cases in which near-death survivors claim to have been left with after effects, atwater states that her research indicates that 80 to 90 percent exhibit physiological changes as well as psychological alterations. among the most frequent after effects reported

yptian god thoth, the god of wisdom, learning, and literature. to hermes was given the title scribe of the gods, and he is said to have authored 42 sacred books, the