Michael Wynn's Occult Reference Library
LAMP,LAMPS

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long continuance, should be cast down, and valleys filled up, to make even the ground, that israel may go safely in the glory of god, 8 moreover even the woods and every sweetsmelling tree shall overshadow israel by the commandment of god. 9 for god shall lead israel with joy in the light of his glory with the mercy and righteousness that cometh from hhi (place rose, cup, paten of bread and salt, lamp, cross and triangle upon the altar (the candidate must be blindfolded and tied thrice around the waist (hierophant knocks once) kerux (goes to the east, and faces west "hekas! hekas! este be beloi (returns to the southeast and faces east) bell/ hierophant (holds up the sceptre, faces west, and knocks once "fraters and sorors of the hermetic order of the golden dawn, in the temple of isis migh

me to open the hall of the neophyte. kerux, see that the temple is properly guarded, that doors and entrances have been checked and all are present" kerux (knocks on all the doors and checks the portal "very honored hierophant, the hall is properly guarded (salutes hierophant) hierophant "very honored hiereus, guard the other side of the portal (hiereus turns west. kerux is on his right with his lamp and wand, and assure yourself that all present have witnessed the golden dawn" hiereus "fraters and sorors of the hermetic order of the golden dawn, give the sign of the neophyte (all give the sign of the neophyte to the hierophant, then the hiereus gives both signs after the others have completed it. very honored hierophant, all present are initiated members" hierophant (gives the sign of th

ustral waters and to purify 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 keru

t, hiereus and hegemon all knock once in that order. the knocks are given before the words are said in the following) hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "pekht" hiereus (knocks "konx" hegemon (knocks "om" hierophant (knocks "pax" hegemon (knocks "light" hierophant (knocks "in" hiereus (knocks "extension (the kerux removes the rose, cup, paten of bread and salt and the lamp from the altar, leaving the cross and triangle only) hierophant "fraters and sorors of the golden dawn of the outer in the temple of isis mighty mother, i have recieved a dispensation from the chiefs of the second order to duly admit_ to the grade of neophyte. honored hegemon, instruct the candidate to hold himself/herself/themselves in readiness for the ceremony of his/her/their admission, a

ning flash. so help me, the lord of the universe and my own higher soul. 31 rise, newly obligated neophyte of the golden dawn in the outer. i declare you neophyte of the 0=0 grade of the hermetic order of the golden dawn. honored hegemon, place the neophyte in the north part of the hall, the greatest symbol of darkness (hegemon places the initiate in the north facing east. the kerux goes with the lamp and wand to the northeast. the stolistes and dadouchos stand ready to follow in the procession, and the sentinel remains in his place) hierophant "the voice of my undying soul said unto me 'let me enter the path of darkness, and peradventure, there shall i find the light. i am the only being in an abyss of darkness. from an abyss of darkness came i forth ere my birth, from the silence of a pr

ight. i am the 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

rophant "long has thou dwelt in the darkness, quit the night and seek the day. we receive thee into the hermetic order of the golden dawn" hierophant (knocks "khabs" hiereus (knocks "am" hegemon (knocks "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

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erophant: red robe, red nemis, gold shoes, lamen, white collar, sceptre hierophant: red robe, red& white nemis, gold shoes, lamen, white collar, sceptre outer order officers herius: black robe, black& white nemis, red shoes, lamen, red collar, sword hegemon: white robe, white nemis, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemis, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemis, red shoes, lamen, black collar, cup of water dadouchos: black robe, black& white nemis, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemis, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red rose red lamp

er, all the hall, of the members, and of the candidate. hiero: frater kerux, your situation? kerux: within the portal of the hall, very honoured hierophant. hiero: your duty? kerux: i see that all the furniture of the hall is properly arranged before the opening. i guard the inside of the portal. i admit fraters and sorors of the order. i assist in the reception of the candidates. i attend to the lamp of my office. i lead the mystic circumambulation and make all announcements and reports. hiero: what do your lamp and wand symbolize? kerux: the light of occult science and directing power. hiero: honoured hegemon your station? heg: between the two pillars of hermes and solomon facing the cubicle altar of the universe, very honoured hierophant. hiero: your duty? heg: i preside over the symbol

s hoodwink) quit the night and seek the day. all members present clap hands. hiero: hiereus: heg: frater xyz we receive thee into the order of the golden dawn. hiero (knocks) khabs. hiereus (knocks) am. heg (knocks) pekht. hiereus (knocks) konx. heg (knocks) om. hiero (knocks) pax. heg (knocks) light hiero (knocks) in. hiereus (knocks) extension. hiero: in all your wanderings through darkness the lamp of the kerux went before you, though you saw it not. kerux: kerux advances and raises his lamp. hiero: it is the symbol of the hidden light of occult science. let the candidate be conducted to the east of the altar. heg: conducts candidates to eastern side of altar. hiero: honoured hiereus, i delegate to you the duty of entrusting the candidate with the secret signs, grip, grand word and pres

rstly, advance 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

rophant. hiereus: drops out on reaching his throne. heg: returns to between the pillars after passing hierophant twice, directs neophyte to follow kerux. hiero: take your place north west of the stolistes. kerux: indicates this and goes on followed by stolistes who falls out in the north and returns to his place. heg: replaces his chair between the pillars and sits down. kerux: replaces the rose, lamp, cup and paten in their proper places on the altar. and are seated. hiero: the three fold cord bound about your waist, was an image of the three-fold bondage of mortality, which amongst the initiated is called earthly or material inclination, that has bound into a narrow place the once far-wandering soul; and the hood-wink was an image of the darkness, of ignorance, of mortality that has blin

f the west is the place of the guardian against the multitudes that sleep through the light and awaken at the twilight, the throne of the hegemon seated between the columns is the place of balanced power, between the ultimate light and the ultimate darkness. these meanings are shown in detail and by the color of our robes. the wand of the kerux is the beam of light from the hidden wisdom, and his lamp is an emblem of the ever burning lamp of the guardian of the mysteries, the seat of the stolistes at the gate of the north is the place of the guardian of the cauldron and the well of water of cold and moisture. the seat of the dadouchos at the gate of the south is the place of the guardian of the lake of fire and the burning bush. hiero: honoured frater kerux, i command you to declare that t

1 10 INITIATION CEREMONY

neophyte is led out by kere 1= 10 zelator grade initiation part i outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red lamp salt

er sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash, red rope, hoodwink required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part i banners of the east and west temple pillars hebrew letters: tau, shin, qoph enochian earth tablet lamp part i opening of the zelator grade (the members, having assembled and robed, each is seated in his proper place. hiereus (knock) all rise. hiero (sitting) fraters and sorors of the zelator grade of the golden dawn, assist me to open the temple in the grade of zelator. frater kerux, see that the temple is properly guarded. kerux: knocks, without opening the door. sentinel (knocks) kerux: very

nd returns to temple entrance. 1= 10 zelator grade part ii part ii outer order officers hierophant: red robe, red& white nemyss, gold shoes, lamen, white collar, sceptre hiereus: black robe, black& white nemyss, red shoes, lamen, red collar, sword hegemon: white robe, white nemyss, red shoes, lamen, black collar sceptre kerux: black robe, black& white nemyss, red shoes, lamen, black collar, white lamp, wand stolistes: black robe, black& white nemyss, red shoes, lamen, black collar, cup of water. dadouchos: black robe, black& white nemyss, red shoes, lamen, black collar, censer sentinel: black robe, black& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash of 1=10 required materials for the altar red cross and white triangle red lamp salt diagram of t

& white nemyss, red shoes, lamen, black collar, sword candidate: black robe, red shoes, sash of 1=10 required materials for the altar red cross and white triangle red lamp salt diagram of the flaming sword fylfot cross required materials for the temple part ii banners of the east and west temple pillars hebrew letters: tau, shin, qoph table of shewbread table of candlesticks enochian earth tablet lamp part ii hiero: frater kerux, when the neophyte gives the proper alarm, you will admit him. fraters stolistes and dadouchos, assist the kerux in the reception. stol: dad: take up positions so as to face neophyte as he enters hall. kerux: opens door and admits neophyte, but does not stand in front of him. hiero: frater, as in the grade of neophyte, you came out of the world to the gateway of hi

fter handing neophyte over to charge of hegemon. hegemon leads neophyte to north, and says: heg: to the northern side of the holy place, stood the table of shewbread. the drawing before you represents its occult meaning. on it twelve leaves were laid as emblems of the bread of life, and it is an image of the mystery of the rose of creation. the 12 circles are the 12 signs of the zodiac, while the lamp in the center is symbolic of the sun, which is the source of heat and life. the four triangles whose twelve angles each touch one of the 12 circles are those of fire, earth, air, and water, and allude to the four triplicities of the zodiacal signs. the triangle inscribed within each of the 12 circles, alludes to the 3 decanates, or phases of ten degrees of each sign. on one side of each trian

a king upon his throne, and they are in the revolution of the year as a king traversing his dominions, and they are in the heart of man as a king in warfare. and the twelve leaves are the images of those ideas, and are the outer petals of the rose; while within are the four archangels ruling over the four quarters, and the kerubic emblems of the lion, man, bull and eagle. around the great central lamp which is an image of the sun, is the great mother of heaven, symbolized by the letter heh, the first of the single letters, and by its number 5, the pentagram, malkah the bride, ruling in her kingdom malkuth, crowned with a crown of twelve stars. these twelve circles further represent the 12 foundations of the holy city of the apocalypse while in christian symbolism the sun and the twelve sig

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

relic of some old sacriiicial rite. sacrifice. 51 its origin express recens natus, new-l)orn^ but it now lives only in the sense of porcellus (frischling. how are we to explain then, that this ohg. friscing in several writers translates precisely the lat. liostia, victima, holocaustum (istotker cap. 8, ps. 15, 4, 26, 6. 33, 1. 39, 8. 41, 10. 43, 12. 22. 50, 21. 115, 17. osterfriscing, ps. 20, 3. lamp unkawemmit kakepan erdu friscing, i.e. lamb unblemished given to earth a sacrifice, hymn 7, 10, except as a reminiscence of heathenism? the jewish paschal lamb would not suggest it, for in friscing the idea of porcellus was predominant. in the north, the expiatory boar, sdnargoltr, offered to freyr, was a periodical sacrifice; and sweden has continued down to modern times the practice of baki

3 8 INITIATION CEREMONY

rade to the theoricus grade. the one on the left hand now open to you is the 31st which leads from the grade of zelator to the grade of practicus. take in your right hand the pyramid of flame and follow your guide axiokersa the kabir who leads you through the path of fire. heg: leads the theoricus between the pillars turns to right and circumambulates hall once. hiero: as they approach, takes red lamp in his hand and rises. hegemon and theoricus halt before him. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the apex of the triangle of flame. i am the solar fire pouring forth its beams upon the lower world. life giving. light producing. by what symbol dost thou seek to pass by? heg: by the symbol of the pyramid of flame. hiero: hear thou the voice of axieros

dy might be completely conformed, so that the kosmos might be manifest and not appear membranous. and he fixed a vast multitude of inwandering stars, not by a strain laborious and hurtful, but to uphold them with a stability void of movement, forcing fire forward into fire. hereunto is the speech of axieros. heg: leads theoricus round to seat of hiereus in n.w. hiereus: as they approach takes red lamp in his hand, rises. hegemon and theoricus halt before him. hiereus: axiokersos the second kabir spake to kasmillos the candidate and said: i am the left basal angle of the triangle of flame. i am fire volcanic and terrestrial, flashingly flaming through the abysses of earth; fire rending fire penetrating, tearing asunder the curtain of matter; fire constrained, fire tormenting, raging and whi

ht, fire, ether and the universe. from him leap forth all relentless thunders, and the whirlwind wrapped, storm enrolled bosom of the all splendid strength of hecate, father begotten and he who encircleth the brilliance of fire, and the strong spirit of the poles, all fiery beyond. hereunto is the speech of axiokersos. hiereus: leads theoricus round to hegemon's seat in south west. heg: takes red lamp and thus addresses theoricus. heg: axiokersa the third kabir spake to kasmillos the candidate and said i am the right basal angle of the triangle of flame; i am the fire astral and fluid, winding and coruscating through the firmament. i am the life of beings, the vital heat of existence. by what sign dost thou seek to pass by? hiereus: prompts theoricus and then returns to his. hiereus (for t

houlders of the celestial steed, fiery or clothed with gold, or naked or shooting with the bow shafts of light, and standing on the shoulders of the horse. but if thy meditation prolongeth itself thou shalt unite all these symbols in the form of the lion. then when no longer are visible unto thee the vault of the heavens, the mass of the earth, when to thee the stars have lost their light and the lamp of the moon is veiled when the earth abideth not, and around thee is the lightening flame, then call not before thyself the visible image of the soul of nature. for thou must not behold it ere thy body is purged by the sacred rites. since ever dragging down the soul and leading it from sacred things, from the confines of matter, arise the terrible dog-faced demons, never showing a true image

en to you is the 30th which leads to the grade of practicus. take in your right hand the solar greek cross, and follow your guide through the path of the sun. unto the intellectual whirlings of intellectual fire all things are subservient, through the will of the father of all. heg: leads theoricus between pillars turns to right and halts at foot of hierophant's throne. hiero: rises and takes red lamp in his hand. hiero: axieros the first kabir spake to kasmillos the candidate and said i am the sun in greatest elevation, bringing upon the earth the ripening heat, fructifying all things, urging forward the growth of vegetable nature. life giving, light producing, crowning summer with the golden harvest and filling the lap of plenteous autumn with the purple vintage of the vine. thus far is

, bringing upon the earth the ripening heat, fructifying all things, urging forward the growth of vegetable nature. life giving, light producing, crowning summer with the golden harvest and filling the lap of plenteous autumn with the purple vintage of the vine. thus far is the voice of axieros. heg: leads theoricus round to seat of hiereus and halts before him in the n.w. hiereus: rises with red lamp in his hand. hiereus: axiokersos the second kabir spake to kasmillos the candidate and said, i am the sun in greatest depression beneath the equator, when cold is greatest and heat is least, withdrawing his light in darkening winter, the dweller of mist and the storm. thus far is the voice of axiokersos. heg: leads theoricus round to his own seat in the west and takes red lamp. heg: axiokersa

4 7 INITIATION CEREMONY

raversed, and the portal of the 29th path, on the right hand leading from the grade of zelator to the grade of philosophus is now open to you. take in your right hand the calvary cross of 12 squares, and follow your guide through the path of the waters. heg: circumambulates the hall once with practicus having previously given him the calvary cross to bear. hiereus: as they approach rises with red lamp in his hand. hegemon and practicus halt before him. hiero: the priest with the mask of osiris spake and said i am the water, stagnant and silent and still, reflecting all, concealing all. i am the past. i am the inundation. he who riseth from the great waters is my name. hail unto ye, dwellers of the land of night, for the rending of the darkness is near. heg: leads practicus round to seat of

efore him. hiero: the priest with the mask of osiris spake and said i am the water, stagnant and silent and still, reflecting all, concealing all. i am the past. i am the inundation. he who riseth from the great waters is my name. hail unto ye, dwellers of the land of night, for the rending of the darkness is near. heg: leads practicus round to seat of hiereus. hiereus: as they approach takes red lamp in his hand and rises. hegemon and practicus halt before him. hiereus: the priest with the mask of horus spake and said, i am water turbid and troubled. i am the banisher of peace in the vast abode of the waters. none is so strong that can withstand the great waters, the vastness of their terror, the magnitude of their fear, the roar of their thundering voice. i am the future, mist-clad and s

is so strong that can withstand the great waters, the vastness of their terror, the magnitude of their fear, the roar of their thundering voice. i am the future, mist-clad and shrouded in gloom. i am the recession of the torrent, the storm veiled in terror is my name. hail unto the mighty powers of nature, and the chiefs of the whirling storm. heg: leads practicus round to his own seat. takes red lamp in his hand and addresses practicus. heg: the priestess with the mask of isis spake and said, the traveller through the gates of anubis is my name. i am water pure and limpid, ever flowing on towards the sea. i am the ever-passing present, which stands in the place of the past. i am the fertilized land. hail unto the dwellers of the wings of the morning. heg: replaces lamp. seats candidate we

heir central source the rivers of eden flow. heg: leads practicus to south east before pillars. hiero: frater (xyz) the path now open before you is the 28th leading from the grade of theoricus to the grade of philosophus. take in your right hand the solid pyramid of the elements and follow the guide of the path. heg: circumambulates hall once with practicus. hiero: as they approach rises, the red lamp in his hand. they halt before him. hiero: the priestess with the mask of isis spake and said i am the rain of heaven, descending upon the earth, bearing with it the fructifying and germinating power. i am the plenteous yielder of harvest; i am the cherisher of life. heg: leads practicus round to the seat of the hiereus. hiereus: as they approach rises with red lamp in his hand. they halt befo

ound to the seat of the hiereus. hiereus: as they approach rises with red lamp in his hand. they halt before him. hiereus: the priestess with the mask of nephthys spake and said i am the dew descending noiseless and silent, gemming the earth with countless diamonds of dew; bearing down the influences from above in the solemn darkness of night. heg: leads practicus round to his own seat, takes red lamp in his hand and thus addresses the practicus. heg: the priestess with the mask of athor spake and said 1 am the ruler of mist and cloud; wrapping the earth as it were with a garment floating and hovering between earth and heaven. i am the giver of the mist veil of autumn, the successor of the dew clad night. heg: replaces lamp and seats practicus west of and close to the altar facing hieropha

before the mystic pillars. hiero: monokeris de astris, the path now open to you is the 27th which leads from the grade of practicus to the grade of philosophus. take in your right hand the calvary cross of 10 squares, and follow your guide through the path of mars. heg: the lord is a man of war, the lord of armies is his name. heg: leads practicus round to foot of the dais. hiero: rises with red lamp in his hand. hiero: ere the eternal instituted the formation, beginning and end existed not. therefore, before him, he expanded a certain veil, and therein has instituted the primal kings. and these are the kings who reigned in edom before there reigned a king over israel but they subsisted not. when the earth was formless and void; behold this is the reign of edom; and when creation was esta

e sparks flamed and scintillated awhile, but being unbalanced they were extinguished. since lo, the kings assembled, they passed away together. they themselves beheld, so were they astonished, they feared, they hasted away. and these be the kings who reigned in edom, before there reigned a king over israel. heg: leads practicus round the temple and again halts before dais. hiereus: rises with red lamp in his hand. hiereus: the dukes of edom were amazed, trembling took hold of the mighty of moab. lord when thou wentest out of seir, when thou marchedst out of the field of edom, the earth trembled and the heavens dropped, the clouds also dropped water. curse ye meroz said the angel of the lord, curse ye bitterly the inhabitants thereof, because they came not to the help of the lord, to the he

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

rops or to cure their children's illnesses. every religion and every culture believes in a divinity of some sort, whether it be god, goddess or spirit, good or evil. evocations were performed by medieval practitioners of magick to summon up angels (and sometimes demons) and bind them to perform tasks, rather like the middle eastern djinn, or genie, who, in faerie tales, would appear from a magick lamp or corked bottle and grant wishes. incense would be used to give substance to the etheric form of the angel or demon concerned (modem magick tends to be a little wary of calling up spirits, however, whose malevolent energies may cause harm) in contrast, invocations were used to endow the practitioner with the power to carry out magical purposes through a form of possession, with the angel or

see with your psychic vision sparks of gold emanating and enclosing you in a protective shell. anyone who approaches in a confrontational way may stop and back off. the crystal is not hurting them, it is just strengthening your own boundaries against intrusion. if you cannot visit an ancient site to charge your crystals, hold a crystal pendulum up to bright sunlight, or in front of a fibre optic lamp, and swirl it so that it catches rainbows. hold your pendulum in your power hand. with your other hand, hold the crystal beneath the pendulum so it catches the light, and turn your pendulum over the crystal nine times deosil to absorb power. another method is to take your crystal out into the light of the full moon (the two or three nights leading up to the full moon are also powerful. hold y

ABRAMELIN1

s of the angels in the form of litanies, their seals and characters; the which being done thou shalt consecrate the same unto god and unto the pure spirits in the manner following: thou shalt set in the destined place a small table covered with a white cloth, whereon thou shalt lay the book opened at the great pentacle which should be drawn on the first leaf of the said book; and having kindled a lamp which should be suspended above the centre of the table, thou shalt surround the said table with a white curtain;11 clothe thyself in the proper vestments, and holding the book open, repeat upon thy knees the following prayer with great humility: 10 published by g. redway, london, 1889. 11 so as to make a species of small tabernacle around the altar. introduction xxv the prayer. adonai, elohi

e of god, i the minister and faithful servant of the most high conjure ye, let god himself, the existence of existences, conjure ye to come and be present at this operation; i the servant of god, most humbly entreat ye. amen. after which thou shalt incense it with the incense proper to the planet and the day, and thou shalt replace the book on the aforesaid table, taking heed that the fire of the lamp be kept up continually during the operation, and keeping the curtains closed. repeat the same ceremony for seven days, beginning with saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made expressly f

saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made expressly for it, until thou shalt have occasion to use it; and every time that thou wishest to use it, clothe thyself with thy vestments, kindle the lamp, and repeat upon thy knees the aforesaid prayer, adonai, elohim, etc. it is necessary also in the consecration of the book, to summon all the angels whose names are written therein in the form of litanies, the which thou shalt do with devotion; and even if the angels and spirits appear not in the consecration of the book, be not thou astonished thereat, seeing that they are of a pure nature

ABRAMELIN2

ay decide upon the same without hindrance, and it is necessary that all things should be prepared. he who commenceth this operation in solitude can elect a place according unto his pleasure; where there is a small wood, in the midst of which you shall make a small altar, and you shall cover the same with a hut (or shelter) of fine branches, so that the rain may not fall thereon and extinguish the lamp and the censer. around the altar at the distance of seven paces you shall prepare a hedge of flowers, plants, and green shrubs, so that it may divide the entrance39 into two parts; that is to say, the interior where the altar and tabernacle will be placed after the manner of a temple; and the part exterior, which with the rest of the place will be as a portico thereunto. now if you commence n

ge where we are to invoke the spirits we should cover with river sand to the depth of two fingers at the least. the altar should be erected in the midst of the oratory; and if any one maketh his oratory in desert places, he should build it43 of stones which have never been worked or hewn, or even touched by the hammer: of abramelin the mage 61 the chamber44 should be boarded with pine wood, and a lamp full of oil olive should be suspended therein, the which every time that ye shall have burned your perfume and finished your orison, ye shall extinguish. a handsome censer of bronze, or of silver if one hath the means, must be placed upon the altar, the which should in no wise be removed from its place until the operation be finished, if one performeth it in a dwelling-house; for in the open

your heart, so that you shall not err. the two moons being finished, in the morning ye shall commence all that is commanded in the ninth chapter,53 and further observe this present chapter. when first ye shall enter into the oratory, leave your shoes without, and having opened the window,54 ye shall place the lighted coals in the censer which55 you shall have brought with you, you shall light the lamp, and take from the cupboard of the altar your two vestments, the crown, the girdle and the wand, placing them upon the altar. then take the sacred oil in your left hand, cast some of the perfume upon the fire, and place yourself upon your knees,56 praying unto the lord with fervour. the orison. o lord god of mercy; god, patient, most benign and liberal; who grantest thy grace in a thousand wa

d having during all this time served god your creator with a perfect heart. we are now arrived at the term, wherefore the following morning rise betimes, neither wash yourselves at all nor dress yourselves at all in your ordinary clothes; but take a robe of mourning; enter the oratory with bare feet; go unto the side of the censer, take the ashes therefrom and place them upon your head; light the lamp; and put the hot coals into the censer; and having opened the windows, return unto the door. there prostrate yourself with your face against the ground, and order the child59 to put the perfume upon the censer, after which he is to place himself upon his knees before the altar; following in all things and throughout the instructions which i have given unto you in the last chapter of the first

ssary unto you, he will disappear, but the splendour will remain. the which the child having observed, and made the sign thereof unto you, you shall command him to bring you quickly the little plate of silver, and that which you find written thereon you shall at once copy, and order the child to replace it upon the altar. then you shall go forth from the oratory and leave the window open, and the lamp alight, and during this whole day you shall not enter into the oratory; but shall make preparation for the day following; and during the day you shall speak to none, nor make answer, even were it your own wife or children or servants; except to the child whom you can send away. also you shall beforehand have set your affairs in order, and so arranged: of abramelin the mage 65 them that no emb

amely, the day of the consecration, the three days of the convocation of the good and holy spirits, and the three other days of the convocation of the evil spirits. now the second morning after, you are to be prepared to follow the counsel which the angel will have given you. you will go early unto the oratory, you will place the lighted charcoal and perfumes in the censer, you are to relight the lamp if it be (by that time) extinguished; and wearing the same robe of mourning as of the day before, prostrate with your face towards the ground, you shall humbly pray unto and supplicate the lord that he may have pity on you, and that he may deign to fulfil your prayer; that he will grant unto you the vision of his holy angels, and that the elect spirits may deign to grant unto you their famili

d go to rest. understand also that the odour and the splendour will in nowise quit the oratory. the third day being now arrived, you shall act thus. the evening (before) you shall wash your whole body thoroughly; and in the morning, being dressed in your ordinary garments, you shall enter into the oratory, but with naked feet. having placed the fire and the perfumes in the censer, and lighted the lamp, you shall put on the white vestment, and place yourself on your knees before the altar, to render thanks to god for all his benefits, and firstly for having granted unto you a treasure so great and so precious. you shall render thanks also unto the holy guardian angels, praying unto them that henceforward they will have you in their care for the whole period of your life; also that he62 will

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

al of the star appertaining thereunto. thou must needs prepare an alter to face the north, having upon it the statues of thine deities, or some such suitable images, an offering bowl, and a brazier. upon the earth should be inscribed the gate appropriate to the walking. if above thee is the sky, so much the better. if there be a roof above thine head, it must be free from all hangings. not even a lamp should be suspended over thee, save in operations of calling, which is discussed elsewhere (if the gods grant me the time. the only light shall be from the four lamps upon the ground, at each of the four gates of the earth: of the north, one lamp; pf the east, one lamp; of the south, one lamp; and of the west, one lamp. the oil should be pure, with no odour, or else sweet-smelling. the perfum

kanpa! inanna zi amma kanpa! bi zamma kanpa! ia ia ia be-yi razuluki! the invocation of the shammash gate spirit of the sun, remember! shammash, lord of the fiery disk, remember! in the name of the covenant sworn between thee and race of men, i call to thee! hearken and remember! from the gate of the beloved ishtar, the sphere of libat, i call to thee! illuminator of darkness, destroyer of evil, lamp of wisdom, i call to thee! shammash, bringer of light, i call to thee! kutulu is burned by thy might! azag-thoth is fallen off his throne before thee! ishnigarrab is scorched black by thy rays! spirit of the burning disk, remember! spirit of the never-ending light, remember! spirit of the rending of the veils of the night, dispeller of darkness, remember! spirit of the opening of the day, ope

d god may be also summoned, and the formulae is that which follows. it must be spoken clearly aloud, and not a word changed, else the spirit of the god may devour thee, as there is no food and no drink where they are. and it must be called in a secret place, without windows, or with windows only in one place, and that should be in the northern wall of the place, and the only light shall be of one lamp, set on the altar, and the lamp need not be new, nor the altar, for it is a rite of age and of the ancient ones, and they care not for newness. and the altar should be of a large rock set in the earth, and a sacrifice acceptable unto the nature of the god should be made. and at the time of the calling, the waters of absu will roil, and kutulu will stir, but unless it be his time, he will not

ALEISTER CROWLEY BOOK OF LIES

press even the first whisper of the initiator in mine ear: yea, i abhor birth, ululating lamentations of night! agony! agony! the light within me breeds veils; the song within be dumbness. god! in what prism may any man analyse my light? immortal are the adepts; and ye hey die-they die of shame unspeakable; they die as the gods die, for sorrow. wilt thou endure unto the end, o frater perdurabo, o lamp in the abyss? thou hast the keystone of the royal arch; yet the apprentices, instead of making bricks, put the straws in their hair, and think they are jesus christ! o sublime tragedy and comedy of the great work! book of lies get any book for free on: www.abika.com 122 [126] commentary( nu-eta) haggai, a notorious hebrew prophet, is a second officer in a chapter of the royal arch masons. in

ALEISTER CROWLEY LIBER 777

prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

n: his widowed mother's: care: horus, son of: isis and the slain: osiris :parzival as king: priest in montsalvat: performing the mir: acle of redemption: horus crowned and: conquering, taking the: place of his father :christ-bacchus in hea: ven-olympus saving the: world: the hermit :ix :yod (a hand: 10:virgo (an :the root of the alphabet (hermes: english i: earthy sign: the spermatozoon. the with lamp: or y: ruled by: youth setting out on wings: mercury: his adventures after wand: exalted: receiving the wand. cloak, and: therein: parzival in the desert serpent: sexually: christ taking refuge: ambivalent: in egypt, and on: light, i.e: the mount tempted by: of wisdom: the devil. the uncon: the inmost: scious will, or word. 32: atu :no: hebrew :no.:correspondence: other :of: of (tarot trump :

l digamma digamma of assiah (the world of material illusion) into the final digamma iota digamma of atziluth< the world of pure reality. spelling the name in full, digamma digamma+ iota digamma delta+ alpha lambda pi+ omicron iota nu+ digamma iota= 309= sh t= xx+ xi= 31 the secret key of the law. digamma is the manifested star. iota is the secret life. serpent- light. lamp- love. wand- liberty. wings- silence. cloak these symbols are all shewn in the atu "the hermit. they are the powers of the yod, whose extension is the vau. yod is the hand wherewith man does his will. it is also the virgin; his essence is inviolate. alpha is the babe "who has formulated his father, and made fertile his mother- harpocrates, etc, as before; but he develops to omicron the exalte

he magician invokes the names of god that are on it. any person without sufficient ingenuity to devise proper methods of preparation for the other articles required is unlikely to make much of a magician; and we shall only waste space if we deal in detail with the preparation of each instrument. there is a definite instruction in liber a vel armorum, in the equinox, volume i, number iv, as to the lamp and the four elemental weapons- 67 chapter ix of silence and secrecy: and of the barbarous names of evocation. it is found by experience (confirming the statement of zoroaster) that the most potent conjurations are those in an ancient and perhaps forgotten language, or even those couched in a corrupt and possibly always meaningless jargon. of these there are several main types. the "prelimina

s mastery of the matter in hand. similarly, any other form of giving knocks has its own virtue. from the above examples the intelligent student will have perceived the method of interpreting each individual case that may come in question. as above said, the object struck is the object impressed. thus, a blow upon the altar affirms that he has complied with the laws of his operation. to strike the lamp is to summon the light divine. thus for the rest. it must also be observed that many combinations of ideas are made possible by this convention. to strike the wand within the cup is to apply the creative will to its proper complement, and so 83 perform the great work by the formula of regeneration. to strike with the hand on the dagger declares that one demands the use of the dagger as a tool

e stabbed to the heart, or its throat severed, in either case by the knife. all other methods of killing are less efficacious; even in the case of crucifixion death is given by stabbing<wand, drowning or poisoning for the cup, beheading for the sword, crushing for the disk, burning for the lamp, and so forth> one may remark that warm-blooded animals only are used as victims: with two principal exceptions. the first is the serpent, which is only used in a very special ritual<serpent is not really killed; it is seethed in an appropriate vessel; and it issues in due season refreshed and modified, but still essentially itself. the idea is the transmission of life and wisdom from a

v of the consecrations: with an account of the nature and nurture of the magical link. i consecration is the active dedication of a thing to a single purpose. banishing prevents its use for any other purpose, but it remains inert until consecrated. purification is performed by water, and banishing by air, whose weapon is the sword. consecration is performed by fire, usually symbolised by the holy lamp<three active elements co-operate to affect earth; but earth itself may be employed as an instrument. its function is solidification. the use of the pentacle is indeed very necessary in some types of operation, especially those whose object involves manifestation in matter, and the fixation in (more or less) permanent form of the subtle forces of nature> in

y attention only to indubitable symptoms of distress should such arise> for know that the true formula< whose virtue sufficed the beast in this attainment, was thus: invoke often<equinox i, viii, 22> so may all men come at last to the knowledge and conversation of the holy guardian angel: thus sayeth the beast, and prayeth his own angel that this book be as a burning lamp, and as a living spring, for light and life to them that read therein. 666 291 (note to page 291) the oracles of zoroaster utter this "and when, by often invoking, all the phantasms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through all the depths of the universe; hear thou the voice of the fire "a similar fire flashingly extending through the

ALEISTER CROWLEY MAGICK WITHOUT TEARS

as displayed in our language "edification "house-making: from latin aedes "house "economy "houseruling: from the greek "oikoc "house" and "nomoc "law) i was often reduced to such expedients when wandering in strange lands, camping on glaciers, and so on. i fixed it workably well. in mexico, d.f. for instance, i took my bedroom itself for the circle, my nighttable for the altar, my candle for the lamp; and i made the weapons compact. i had a wand eight inches long, all precious stones and enamel, to represent the tree of life; within, an iron tube containing quicksilver- very correct, lordly, and damsilly. what a club! also, bought, a silver-gilt cup; for air and earth i made one sachet of rose-petals in yellow silk, and another in green silk packed with salt. in the wilds it was easy, agr

ree of life; within, an iron tube containing quicksilver- very correct, lordly, and damsilly. what a club! also, bought, a silver-gilt cup; for air and earth i made one sachet of rose-petals in yellow silk, and another in green silk packed with salt. in the wilds it was easy, agreeable and most efficacious to make a circle, and build an altar, of stones; my alpine lantern served admirably for the lamp. it did double duty when required: e.g. in partaking of the sacrament of the four elements, it served for fire. but your conditions are not so restricted as this. magic without tears get any book for free on: www.abika.com 155 let us consider what one can do with an ordinary house, such as you are happy enough to possess. first of all, it is of immense advantage to have a room specially conse

, it is a double cube. this then determines the size of your circle; in fact the entire apparatus and furniture is a geometrical function of yourself. consider it all as a projection of yourself in terms of these conventional formulae (a convention does really mean "that which is convenient" how abject, then to obey a self-styled convention which is actually as inconvenient as possible) next, the lamp. this may be of silver, or silver-gilt (to represent the path of gimel) and is to be hung from the ceiling exactly above the centre of the altar. there are plenty of old church lamps which serve very well. the light is to be from a wick in a floating cork in a glass of olive oil (i hope you can get it) it is really desirable to make this as near the "ever-burning lamp of the rosicrucians" as

ALEISTER CROWLEY MEDITATION

eep out hostile thoughts. within the circle stands an "altar, the solid basis on which he works, the foundation of all. upon the altar are his "wand "cup "sword" and "pantacle" to represent his will, his understanding, his reason, and the lower parts of his being, respectively. on the altar, too, is a phial of "oil" surrounded by a "scourge" a "dagger" and a "chain" while above the altar hangs a "lamp" the magician wears a "crown" a single "robe" and a "lamen" and he bears a "book" of conjurations and a "bell" the oil consecrates everything that is touched with it; it is his aspiration; all acts performed in accordance with that are holy. the scourge tortures him; the dagger wounds him; the chain binds him. it is by virtue of these three that his aspiration remains pure, and is able to con

its height, and as that height must be convenient for the magician, the size of the whole will depend upon his own stature. it is easy to draw a moral lesson from these considerations. we will merely indicate this one, that the scope of any man's work depends upon his own original genius. even the size of the weapons must be determined by necessary proportion. the exceptions to this rule are the lamp, which hangs from the roof, above the centre of the circle, above the square of tiphereth; and the oil, whose phial is so small that it will suit any altar. on the circle are inscribed the names of god; the circle is of green, and the names are in flaming vermilion, of the same colour as the tau. without the circle are nine pentagrams equidistant<magicians prefer seven lamps

the throne. each stands in a heptagram, and in each angle of the heptagram is a letter, so that the seven names (see "equinox vii) are spelt out. but this is a rather different symbolism. of course in ordinary specialised working the number of lamps depends on the nature of the work "e.g" three for works of saturn, eight for works mercuial, and so on> in the centre of each of which burns a small lamp; these are the "fortresses upon the frontiers of the abyss" see the eleventh aethyr, liber 418("equinox v. they keep off those forces of darkness which might otherwise break in. the names of god form a further protection. the magician may consider what names he will use; but each name should in some way symbolise this work in its method and accomplishment. it is impossible here to enter into

hapter iii the altar the altar represents the solid basis of the work, the fixed will<wand; 2 x 2= 4. so the altar is foursquare, and also its ten squares show 4. 10= 1+ 2+ 3+ 4> of the magician; and the law under which he works. within this altar everything is kept, since everything is subject to law. except the lamp. according to some authorities the altar should be made of oak to represent the stubbornness and rigidity of law; others would make it of acacia, for acacia is the symbol of resurrection. the altar is a double cube, which is a rough way of symbolizing the great work; for the doubling of the cube, like the squaring of the circle, was one of the great problems of antiquity. the surface of this

from crude myrrh, cinnamon, and galangal. the attempt to do so only gives a brown mud with which the oil will not mix. these substances must be themselves refined into pure oils before the final combination. this perfect oil is most penetrating and subtle. gradually it will spread itself, a glistening film, over every object in the temple. each of these objects will then flame in the light of the lamp. this oil is like that which was in the widow's curse: it renews and multiplies itself miraculously; its perfume fills the whole temple; it is the soul of which the grosser perfume is the body. 67 the phial which contains the oil should be of clear rock crystal, and some magicians have fashioned it in the shape of the female breast, for that it is the true nourishment of all that lives. for t

hole universe is an illusion, but it is an illusion difficult to get rid of. it is true compared with most things. but ninety-nine out of every hundred impressions are false even in relation to the things on their own plane. such distinctions must be graven deeply upon the surface of the pantacle by the holy dagger. there is only one other of the elemental instruments to be considered, namely the lamp. 105 chapter x the lamp in liber a. vel armorum, the official instruction of the a'.a. for the preparation of the elemental weapons, it is said that each symbolic representation of the universe is to be approved by the superior of the magician. to this rule the lamp is an exception; it is said "a magical lamp that shall burn without wick or oil, being fed by the aethyr. this shall he accompli

.a. for the preparation of the elemental weapons, it is said that each symbolic representation of the universe is to be approved by the superior of the magician. to this rule the lamp is an exception; it is said "a magical lamp that shall burn without wick or oil, being fed by the aethyr. this shall he accomplish secretly and apart, without asking the advice or approval of his adeptus minor" this lamp is the light of the pure soul; it hath no need of fuel, it is the burning bush incomsumable that moses saw, the image of the most high. this lamp hangeth above the altar, it hath no support from below; its light illumines the whole temple, yet upon it are cast no shadows, no reflections. it cannot be touched, it cannot be extinguished, in no way can it change; for it is utterly apart from all

ALEISTER CROWLEY SEPHER SEPHIROTH

the initial of mym, water. cf. 203& 447 )rb md) uriel or auriel: archangel of earth (lit. resp. gflame of el h and gmy light is el h) l)yrw) in vision h)rmb wine; bitumen; an ass (from gto disturb h) rmx mercy; womb; vulture mxr a lance xmr archangel of chokmah l)yzr 249 fear, terror rwgm 250 the living god of the worlds, or of the ages mymlw(h yxl) midday (the south) mwrd habit; action (ch) rwdm lamp; prosperity; instruction rn shout, rejoicing nr 251 fir, cedar (cf. 208) nr) the angel uriel: gvrih1 h, i.e. magical force (see lytton fs gcoming race h, and abra-melin fs forehead lamin) lhyrw 252 serpent fs den hrw)m 253 proselytes myrg matred (i.r.q. 996) dr+m 254 an ass rwmx a mark, aim hr+m a solemn promise, vow rdn spikenard (ct. 4:14) drn a spear xmwr merciful, compassionate mwxr 255 b

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

cked glass for a proof to the world" the old comment 10. the stele of revealing. that temple; it was arranged as an octagon; its length double its breadth; entrances on all four quarters of temple; enormous mirrors covering six of the eight walls (there were no mirrors in the east and west or in the western halves of the south and north sides. there were an altar and two obelisks in the temple; a lamp above the altar; and other furniture. kiblah- any point to which one turns to pray, as mecca is the kiblah of the mohometan "it shall not fade" etc. it has not hitherto been practicable to carry out this command" the new comment the language is here so obvious and so inane that one is bound to suspect a deeper sense. it sounds as bad as "the last winking virgin" or st. januarius. al iii,11 "t

rked on: i asked myself for the thousandth time what the stele could claim with literal strictness as "its name. i scribbled the word cthah and added it up. the result is 546, when ct counts as 500, or 52, when ct is 6, a frequent usage, as in ctaypos, whose number is thus 777. idly enough, my tired pen subtracted 52 from 718. i started up like a magician who, conjuring satan in vain till faith's lamp sputters, and hope's cloak is threadbare, gropes, heavily leaning on the staff of love, blinking and droning along- and suddenly sees him! i did the sum over, this time with my pen like a panther. too good to be true! i added my figures; yes, 718 past denial. i checked my value of stele; 52, and no error. then only i let myself yield to the storm of delight and wonder that rushed up from the

ALEISTER CROWLEY THE QABALAH

eighth reveals the ninth (nhc vi 52.1 63.32; in some versions of hermeticism and graeco-egpytian magick the 9th sphere (counting upwards) lies beyond the sphere of the planets and fixed stars and is the realm of the divine t.s. liber lviii 34 scholion g. 9= f, a serpent. and the serpent is the holy ur us, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph, the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. scholion. 9= the foundation of all things= the foundation of the alphabet= yod= 10= malkuth= kether=

ALEISTER CROWLEY THE SWORD OF SONG

a reasonable proof of some (intelligent) existence which is not liable to sorrow, and i will throw the first noble truth to the dogs without a pang. and, knowing this, how splendid is it to read the grand words uttered more than two thousand years ago: therefore, o ananda, be ye lamps unto yourselves. be ye a refuge to yourselves. betake yourselves to no external refuge. hold fast to the truth as lamp. hold fast as a refugee to the truth. look not for refuge to any one besides yourselves (mahaparanibbana sutta, ii. 33) and to such seekers only does the buddha promise the very topmost height if only they are anxious to learn. this is the corner-stone of buddhism; can scientific men deny their assent to these words when they look back on the history of thought in the west; the torture of bru

great deep. as the green and crimson gloom disparted somewhat before his eyes, he was aware of a beetle that steadily and earnestly moved across the floor of that sea unutterable. him he followed; for i wit well, thought the adept, that he goeth not back to the gross sun of earth. and if the sun hath become a beetle, may the beetle transform unto a bird. wherewith he came to land. night shone by lamp of wining moon upon a misty landscape. two paths led him to two towers; and jackals howled on either. now the jackal he knew; and the tower he knew not yet. not two would he conquer that were easy: to victory over one did he aspire. made he therefore toward the moon. rough was the hillside and the shadows deep and treacherous; as he advanced the towers seemed to approach onoe another closer a

she laughed and let him pass. now is our father come to the unstable lands, od wot, for the wheel whereon he poised was ever turning. sworded was the sphinx, but he out-dared her in riddling: deeper pierced his sword: he cut her into twain: her place was his. but that would he not, my brethren; to the centre he clomb ever: and having won thither, he vanished. as a hermit ever he travelled and the lamp and wand were his. in his path a lion roared, but to it ran a maiden, strong as a young elephant, and held its cruel jaws. but force he ran to her: he freed the lion one buffet of his hand dashed her back six paces! and with another blow smote its head from its body. and he ran to her and by force embraced her. struggled she and fought him: savagely she bit, but it was of no avail: she lay ra

ALEISTER CROWLEY EQ I 1

rom the lips of the bastard god, when he saw the sacred mother smile on the ibis that flew up the foam of nile bearing the limbs unblessed, unborn, that the lurking beast of nile had torn! 43 so (for the world is weary) i these dreadful souls of sense lay by. i sacrifice these impure shoon to the cold ray of the waning moon. i take the fork d hazel staff, and the rose of no terrene graff, and the lamp of no olive oil with heart's blood that alone may boil. with naked breast and feet unshod i follow the wizard way to god. wherever he leads my foot shall follow; over the height, into the hollow, up to the caves of pure cold breath, down to the deeps of foul hot death, across the seas, through the fires, past the palace of desires; where he will, whether he will or no, if i go, i care not whi

who helped him in his ceremonies, and he had now commissioned her to seek out his rival and pick up some magical link through which he might be destroyed. the door opened, and the girl passed from the cold stone dusk of the stairs to a palace of rose and gold. the poet's rooms were austere in their elegance. a plain gold-black paper of japan covered the walls; in the midst hung an ancient silver lamp within which glowed the deep ruby of an electric lamp. the floor was covered with black and gold of leopards' skins; on the walls hung a great crucifix in ivory and ebony. before the blazing fire lay the poet (who had concealed his royal celtic descent beneath the pseudonym of swanoff) reading in a great volume bound with vellum. he rose to greet her "many days have i expected you" he exclaim

ALEISTER CROWLEY EQ I 5

ins the summits of philosophy" zoroaster. scholion beta. nine is the best symbol of the unchangeable one, since by whatever number it is multiplied,the sum of the figures is always 9 "e.g" 9 x 487= 4383. 4+ 3+ 8+ 3= 18. 1+ 8= 9. scholion gamma. 9= hb:tet, a serpent. and the serpent is the holy uraeus, upon the crown of the gods. scholion delta. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, too, is the same ancient as in 0, aleph "the fool" and aleph= 1. scholion epsilon. 9= isvd= 80= p= mars= 5= hb:heh= g =gml= 73= chkmh= the mother= binah= 3= ab= the father( 1+ 2) mystic number of chokmah= chokmah= 2= b= the magus= i= 1. scholion digamma. 9= the foundation of all things= the foundation of the alphabet= yod=

brains of men to the slow illumination of desire; the old enchanted palace of the will is thine, and god-like dreams of eld are thine, of the underworld of the stars, beneath the sea, beyond the cloudy palaces of the hills. ah! never hath the dawn been nearer thee! fallen to idle sleep, and borne within the temple of mind, the soul of night is bared under the starry canopy of the worlds, and the lamp is set upon her bier; let be, let her still slumber! oh, my radiant one, thou that art born of the dew and of the stars, 122 come thou to me, while that the soft night sleeps, o thou far inmost and supernal dawn, o thou that bearest the torch for the feast o' the gods! in the core of night i found thee, and a rose was thy heart, and thorns were thy crown, and tiny rosebuds. girt thy green man

ALEISTER CROWLEY EQ I 5

anets and the signs and the sephiroth; and then shall he take the holy table that he hath made for his altar, and he shall take the call of the aethyr of which he will partake, which he hath written in the angelic character, or in the character of the holy alphabet that is revealed in pop, upon a fair sheet of virgin vellum; and therewith shall he conjure the aethyr, chanting the call. and in the lamp that is hung above the altar shall he burn the call that he hath written. 54 then shall he kneel before the holy table, and it shall be given him to partake of the mystery of the aethyr. and concerning the ink with which he shall write; for the first aethyr let it be gold, for the second scarlet, for the third violet, for the fourth emerald, for the fifth silver, for the sixth sapphire, for t

gh my brain, so as to refresh it, and make it capable of more rapture. and now again i behold her) 107 and an angel cometh forth, and behind him whirls a black swastika, made of fine filaments of light that has been "interfered" with, and he taketh me aside into a little chamber in one of the nine towers. this chamber is furnished with maps of many mystical cities. there is a table, and a strange lamp, that gives light by jetting four columns of vortex rings of luminous smoke. and he points to the map of the aethyrs, that are arranged as a flaming sword, so that the thirty aethyrs go into the ten sephiroth. and the first nine are infinitely holy. and he says, it is written in the book of the law "wisdom says: be strong! then canst thou bear more joy "if thou drink, drink by the eight and n

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 be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare, and the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported 110 upon three legs, of silver, and within it an hemisphere of copper, and upon the top

all stand. moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate it according to his fancy and imagination, that shall be informed by beauty. and on the first day of the twelfth week he shall enter the chamber at sunrise, and he shall make his prayer, having first burnt the conjuration that 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

secrecy and the ateph crown of truth. and on their feet shall they put sandals made of the skin of breasts, that they may trample upon all they were, yet also that its toughness shall support them, and protect their feet, as they pass upon the mystical way that lieth through the pylons. and upon their breasts shall be the rose and cross of light and life, and in their hands the hermit's staff and lamp. thus shall they set out upon the never-ending journey, each step of which is an unutterable reward. holy, holy, holy, holy; yea, thrice and four times holy 171 art thou, because thou hast attained to look upon my face; not by my favour only, not by thy magick only, may this be won. yet it is written "unto the persevering mortal the blessed immortals are swift" mighty, mighty, mighty, mighty;

the crowned and conquering child, whom thou knewest not! pass thou on, therefore, o thou prophet of the gods, unto the cubical altar of the universe; there shalt thou receive every tribe and kingdom and nation into the mighty order that reacheth from the frontier fortresses that guard the uttermost abyss unto my throne. this is the formula of the aeon, and with that the voice of lil, that is the lamp of the invisible light, is ended. amen. biskra, algeria "december" 19, 1909. 1.30- 3.30 p.m. 172 a comment upon the natures of the aethyrs. 30. without the cube- the material world- is the sphere-system of the spiritual world enfolding it. the cry seems to be a sort of exordium, and external showing forth of the coming of the new aeon, the aeon of horus the crowned child. 29. the disturbance

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yet. the travel, too, has been rubbish. it's been a petty, peddling year. the one absolute indication is: on no account live otherwise than alone. but it is 10.35; these considerations, though in a way pertaining to the work, are not the work itself. let me "begin to inflame myself in praying!"the twelfth day" 12.17. when therefore i had made ready the chamber, so that all was dark, save for the lamp upon the altar, i 132 began as recorded above, to inflame myself in praying, calling upon my lord; and i burned in the lamp that pantacle which i had made of him, renouncing the images, destroying the images, that himself might arise in me. and the chamber was filled with that wondrous glow of ultra- violet light self-luminous, without a source, that hath no counterpart in nature unless it be

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colours any appropriate egyptian design emblematic of the soul. the scarlet tetrahedronal capitals represent the fire of test and trial, and between the balance is the porch way of the immeasurable region. the twin lights which flare on the summits are the "declarers of eternal truth" the pillars are really obelisks with tetrahedronal capitals slightly flattened at the apices so as to bear each a lamp. at the eastern part of malkuth, at its junction-point with the path of hb:taw, is placed the altar in the form of a double cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a bri

erux is the principal form of anubis. the sentinel being the subsidiary form. the kerux is the anubis of the east, whilst the sentinel is the anubis of the west. the kerux is the herald, the guardian and watcher "within" the temple; as the sentinel is the watcher without. and therefore is his charge the proper disposition of the furniture of the temple. his peculiar insignia of office are the red lamp and the wand.13 "watcher of the gods" is his name, and he is anubis the herald before them "the stolistes- the station of the stolistes is in the midst of the northern part of the hall; without, and to the north-west of the black pillar. he has the care of robes and insignia of the temple. his peculiar ensign is the cup "the goddess at the scale of the balance at the black pillar" is the name

soul remaineth in the invisible station of harpocrates, and to the spirit vision, at this point, there should be a gleaming white triangle formulated above the forehead of the candidate and touching it, the symbol of the white triangle of the three supernals. the "hierophant" now calleth forward the kerux, and turning towards the candidate says to him "in all your wanderings through darkness, the lamp of the kerux went before you though you saw it not! it is the symbol of the hidden light of occult science" it here representeth to him a vague formulation of his ideal, which he can neither grasp not analyse. yet this light is not the symbol of his own higher self, but rather a ray from the gods to lead him there. 257 the "hierophant" then continues "let the candidate be conducted to the eas

tration on page 262 approximated below: 1 the following five rituals are considerably abridged; chiefly to economise space and so allow the rituals of the neophyte and adeptus minor to be dealt with more fully. they are of little magical interest, value or importance. 31st. 32nd. 29th_ hb:shin hb:taw hb:qof_ hierophant/ red/ lamp_ banner of the west\ banner of the east_ hiereus x hegemon. spirit- lamp [salt. lights. salt. unshaded_ stolistes kerux dadouchos_ diagram 11. arrangement of the temple in the 1= 10 ritual (first part. the "hegemon" answering for him, says "by the guidance of adonai; by the possession of the requisite knowledge; by the dispensation you hold; by the secret signs and token of the 0= 0 grade, and by this symbol of the hermetic cross" the neophyte is then conducted to

banner of the east water=\air_ t o_ a f stolistes dadouches b_ l e_ e a hegemon t r_ t facing east h_ table of seven shew bread branched candlestick_ k. e. r. u. x. lights. unshaded_ hiereus_ diagram 15. arrangement of the temple in the 1= 10 ritual (second part. the "hegemon" then explains the symbolic drawing of the zodiac, which is most complicated, but consists mainly of twelve circles and a lamp in the centre to represent the sun "the whole figure represents the rose of creation, and is a synthesis of the visible universe. furthermore the twelve circles represent the twelve foundations of the holy city of the apocalypse, while in the christian symbolism the sun and the twelve signs typify our saviour and the twelve apostles."2 after which the hiereus says "at the southern side of the

corners of the altar. a fire is depicted as rising from the top center of the altar. the base and top of the detachable altar are depicted with rectangular copings extending slightly beyond the body, upper one thicker. the heptagram itself refers to the seven days of the week, and may also be made to show how their order is derived from the planets when placed at the angles of the heptagram. the lamp within the centre represents the astral light of the universe concentrated into a focus by the planets" the "hierophant" then resumes "within the mystic veil which separated the holy place from the holy of holies stood the ark of the covenant. before the veil stood the altar of incense, of which this altar is a symbol. it was in the form of a double cube, thus representing material form as th

ierophant "in what sign and symbol dost thou come "kerux" for zelator "in the letter aleph, with the banner of light, and the symbol of equated forces "hierophant (falling back and making with fan the sign of aquarius, aquarius, before zelator "in the sign of the man, child of air, art thou purified- pass thou on" illustration on page 267 approximated below. hb:taw_ hb:shin_ hb:qof tablet of air_ lamp/ dais pentacle_ h fan. lights shaded_ black white_ kerux hegemon_ tablet of earth_ fan_ hell_ eden/ salt salt/ red lamp) o_ cup_ hiereus_ diagram 20. arrangement of the temple for the 32nd path in the 2= 9 ritual. similarly the zelator passes the lion, the eagle, and the bull. the "hierophant" then explains to the zelator the symbolism of the cubical cross, as follows "the cubical cross is a

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was a squat little fellow, ridiculously like the gingerbread figures which his neighbour was selling, and from which the fair derives its name. i admit i did not expect to see a mermaid, but i was tired of peep-shows and waxworks and fasting men, and there was something so incongruous in the idea of a mermaid, even an imaginary one, being exhibited in this rickety booth, by the light of a naphtha lamp, that, for a moment, i stopped to listen. the man stood in the doorway, shouting, to attract the passerby, and there was a picture too, to aid him: the picture of a wondrous creature with flaxen hair and a hectic flush, and decked with a silvern tail. i listened to his patter. she must be a wonderful person, this mermaid: she could swim, she could eat, and, at times, she could even talk. she

ns who greeted me by the 356 name of guy fawkes. i hurried home through a torrent of rain. a man was pacing my street, muttering strange words which i could not understand. the rain, which fell heavily, had apparently not the slightest effect in cooling his heated brain. as i passed him i spoke "what a wretched night" the sound of my voice startled him. he seized my arm and hurried me towards the lamp-post. then he stared at me for a long time, and, speaking slowly, hammering every syllable in my ear, while the rain continued its monotonous lamentation, he began "i should be very much surprised if this were not the cover i am waiting for. no fallacies will induce me to free you now that at last i have found you. i was dead; my life was nothing more than a spring without motion. every twent

h standard of poetic expression "the shadows fall about the way; strange faces glimmer in the gloom; the soul clings feebly to the clay, for that, the void; for this, the tomb "but mary sheds a blessed light; her perfect face dispels the fears. she charms her melancholy knight up to the glad and gracious spheres "o mary, like a pure perfume do thou receive this failing breath, and with thy starry lamp illume the darkling corridors of death" the "catholic times" says "the 'amphora' is a collection of poems in honour of our blessed lady. they are arranged in four books, each of which contains thirteen pieces. thus with the prologue there are fifty-three poems in all. needless to say they breathe a spirit of deep piety and filial love towards our heavenly mother. many beautiful and touching t

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imits of the light hb:bet :thoth stood before the unborn ones of time .then was formulated the universe .then came forth the gods thereof, hb:resh .the aeons of the bornless beyond. hb:aleph<caduceus("see" p. 269) the air symbol vibrating between them [also hb:yod, virgo, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0 degree= 0 square- p> then was the voice vibrated. hb:shin<spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth> then was the name declared .at the threshold of entrance, hb:taw .betwixt the universe and the infinite .in the

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cense of mercury. about the great circle are disposed lamps burning olive oil impregnated with snake-fat. c is the chair of the chief operator. d is the altar, e e are the pillars, and g g handy and convenient tables whereon are set writing materials, the ingredients for the hell-broth, charcoal, incense &c, all as may be needed for this work. at f is placed a small brazen cauldron, heated over a lamp burning with spirit in which a snake has been preserved.2 171 "operationis personae" v.h. sor: s.s.d.d. addressed mighty magus of art. v.h. fra: i.a" assistant magus of art. v.h. fra: ae.a" magus of the fires. v.h. fra: d.p.a.l" magus of the waters. the duties of the magus of art will be to perform the actual processes of invocation: to rule the assistants and command them all. the assistant

wear a white robe, with a girdle of snake-skin; a black head-dress and a lamen of the spirit, on its obverse the lamen of the hiereus. and he shall bear in his right hand a sword; and in his left hand the magical candle; and a black chain about his neck. the magus of the fires shall wear a white robe and yellow sash; and the rose upon his breast; in his right hand is a sword and in his left a red lamp. the magus of the waters shall wear a white robe and yellow sash and rose cross: he shall bear in his right hand a sword and in his left a cup of water "opening" the chamber of art shall be duly prepared by the assistant magus of art as aforementioned. 172 he shall draw upon the ground the lineal figures; and shall trace over them with a magic sword: he shall place the furniture of the temple

e toward the right of the diagram is the traditional sword of the tree of life. its turnings are sharp angles with a dot inside for each of the sephiroth, tipheret of course on a straight segment. there are seven burning oil lamps associated with each of the lower seven sephirotic dots: those of chesed, geburah, netzach and hod stand out from the sword to left and right with a loop handle of each lamp toward the center and the flame to the outside. the lamp of tipheret is just below the dot on the sword, handle to right of the drawing. that of yesod is just above, same 8 see diagram 71. orientation. that of malkut is below the tip of the sword, same orientation. there are two semicircular bands, defined by four arcs and with the arcs to top. the first intercepts the position of tipheret, u

malkut is below the tip of the sword, same orientation. there are two semicircular bands, defined by four arcs and with the arcs to top. the first intercepts the position of tipheret, underneath the figure. the second intercepts the center of the segment between yesod and malkut, underneath the figure. these arcs are truncated without closure in an imaginary line just above the bole of the lower lamp. the lower half of the figure contains a large calvary cross. a large crown of five hollow triangular points hovers above the top arm. a diagonal scroll crosses from left and up to right on this arm, with "i.n.r.i" inside. there is a small figure of the crucified and thorn- crowned christ on the cross, corpus occupying only the lower arm and the two side arms, with substantial extension of cr

t, who is the adept reborn in the vault as christian rosencreutz; not yet adonai the christ, the son of god, but adonai, jehesuah, the son of man, jesus the carpenter who one day will fashion the tree of life into the image of the supernal christ. no longer is the vision of adonai a mere glimpse as of a flickering light without, lost in the distance of a great forest, but a light which burns as a lamp within a lantern, and which sheds its beams equally in all directions. it is here, when the aspirant becomes a sun unto himself, entranced by the beauty of his children, his seemingly balanced thoughts,31 the 30 a person arriving at kether of malkuth is liable to mistake it for kether of kether, and so on with an ever-increasing likelihood until kether of kether is actually attained, when the

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oncubine of matter, anointed with love-nard of motion! i adore thee, evoe! i adore thee, iao! o thou flame-tipp'd bolt of morning, that art shot out from the crossbow of night! i adore thee, evoe! i adore thee, iao! o thou frail blue-bell of moonlight, that art lost in the gardens of the stars! i adore thee, evoe! i adore thee, iao! o thou tall mast of wreck'd chaos, that art crowned by the white lamp of cosmos! i adore thee, evoe! i adore thee, iao! o thou pearly eyelid of day, that art closed by the finger of evening! i adore thee, evoe! i adore thee, iao! o thou wild anarch of the hills, pale glooming above the mists of the earth! i adore thee, evoe! i adore thee, iao! o thou moonlit peak of pleasure, that art crowned by viper tongues of forked flame! i adore thee, evoe! i adore thee, i

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ds 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 top right "ritual "revealed "in vision "of eighth "aethyr. finally, there is a ha

uts the magic wand. finally, the title of dominus liminis is conferred upon him. he is given meditation-practices on the control of thought, and is instructed in raja-yoga. he receives liber mysteriorum and obtains a perfect understanding of the formulae of initiation. he meditates upon the diverse knowledge and power that he has acquired, and harmonises it perfectly. further, he lights the magic lamp. at last, ritual viii. admits him to the grade of adeptus minor "the adeptus minor" his duty is laid down in paper f, class d. 7 it is to follow out the instruction given in the vision of the eighth aethyr for the attainment of the knowledge and conversation of the holy guardian angel [note. this is in truth the sole task; the others are useful only as adjuvants to and preparations for the on

to give an abnormal and monstrous value to the simplest phenomenon "to muse for long unwearied hours, with my attention riveted to some frivolous device on the margin or in the typography of a book; to become absorbed, for the better part of a summer's day, in a quaint shadow falling aslant upon the tapestry or upon the floor; to lose myself, for an entire night, in watching the steady flame of a lamp, or the embers of a fire; to dream away whole days over the perfume of a flower; to repeat monotonously some common word, until the sound, by dint of frequent repetition, ceased to convey any idea whatever to the mind; to lose all sense of motion or physical existence, by means of absolute bodily quiescence long and obstinately persevered in: such were a few of the most common and least perni

rinciple of advertising. a good advertiser so places his advertisement that wherever you go, and whichever way you turn, you see the name of the article he is booming. if it happens "e.g, to be "keating's insect powder" the very name becomes part of you, so that directly a flea is seen or mentioned "keating's" spontaneously flashes across your thoughts. the will of a magician may be compared to a lamp burning in a dark and dirty room. first he sets to work to clean the room out, then he places a brightly polished mirror along one wall to reflect one sense, and then anther to reflect 148 another, and so on, until, whichever way he look, up or down, to right or left, behind or before, there he sees his will shining; and ultimately so dazzling become the innumerable reflections, that he can s

th the aspirant's soul re-enter unto his gross form, and he draws in divine extasis of the glory ineffable which is in the bornless beyond. and so meditating doth he arise and lift to the heavens his hand, and his eyes, and his hopes, and concentrating so his will on the glory, low murmurs he the mystic words of power. r. so also doth he presently repeat the words of the hierophant concerning the lamp of the kerux, and so also passeth he by the east of the altar unto between the pillars, and standing between them (or formulating them if they be not there, as it appears unto me) so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream on, or dream of. then let him grope with his hands in the darkness of his ignorance: and in the "enterer" sign

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upon a couple, living in south russia. boy and girl they were still; but, as it were, they unwittingly founded a strange sect of self-mutilated followers, and, being the only man alive who witnessed the beginnings thereof, i will undertake to keep you interested for more than sixteen minutes with their history" the room was now darkened, and three large globes of crystal, set under the rays of a lamp, stood alone, attracting the eyes. the first globe was limpid and colourless, the second was of the palest amethyst, the third of a rich yellow. worlds were revolving within. then elph nor broke the silence again "she was a little girl and he was a little boy" 295 "she looked like a penny toy" murmured the neptunian of the party. none of the others smiled, for the ancient was already beginnin

aced them on the shelf. then he turned to his disciples and shouted "sit down, ye workers of iniquity. did you feel the draught- or not? do not interrupt me again. and if anyone knocks again at the door, clear ye out of my visual path" they were all trembling with excitement and a mixed feeling of anger and desire for a power equal to his. elph nor blew on the charcoal and incense, turned out the lamp over the three crystal globes, so that they were now almost in utter darkness, and took up the thread of his narrative "the lady who now comes before the footlights fell short 302 of being a great hysterical countess tarnowska; she had many lovers who went mad over her body, and whom she "could" drive to drink- or to murder, but she had not done so; she had only driven some of them to suicide

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half an inch. let him fashion about the top a triple flame of gold. let him by his understanding and ingenium devise a deed to represent the universe. let his dominus liminis approve thereof. let the philosophus perform the same in such a way that the baculum may be partaker therein. 18 let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of fiery scarlet "the lamp" let the dominus liminis take pure lead, tin, and quicksilver, with platinum, and, if need be, glass. let him by his understanding and ingenium devise a magick lamp that shall burn without wick or oil, being fed by the aethyr. this shall he accomplish secretly and apart, without asking the advice or approval of his adeptus minor. let the dominus liminis keep it when consecrated in the secret

ng my obligations unto the chiefs of the r. r. et a. c. now did i deem it well that i should rest awhile before resuming my labours in the great work, seeing that he, who sleepeth never, shall fall by the wayside, and also remembering the twofold sign: the power of horus: and the power of hoor-pa-kraat.3 now, the year being yet young, one d. a. came unto me, and spake. 1 ii esdras, viii, 52-54. 2 lamp of invisible light. l.i.l. the title of the first aethyr derived from the initial letters of the three mighty names of god. in all there are thirty of these aethyrs "whose dominion extendedth in ever widening circles without and beyond the watch towers of the universe" in one sense rightly enough did p. bring to completion the work l.i.l. at the end of the year 1900; but, in another, it took

from oneself home, possessions, family and all that engenders and stimulates desire; whilst the yoga consists in withdrawing the organs of sense from the objects of sense, and by concentrating them on the inner self, higher self, augoeides, atman, or adonai, shake itself free from the illusions of m y- the world of plurality, and secure union with this inner self or atman. 63 30 as the light of a lamp brought into a dark room is reflected by all surfaces around it, so is the illumination of the adept reflected even by his unilluminated followers. attainment by yoga. according to the shiva sanhita there are two doctrines found in the vedas: the doctrines of "karma k nda (sacrificial works, etc) and of "jana k ndra (science and knowledge "karma k ndra" is twofold- good and evil, and accordin

ver crescent of water. see "777, col. lxxv, p. 16. see diagram 84. 146 the golden dawn symbol of the flaming sword. see diagram 12. 147 by this is meant watching the swing of an imaginary pendulum. the difficulty is to keep it in one plane, as it tries to swing round; also to change its rate. 148 in these records "m" means morning and "e" evening. 149 the egyptian key of life. see diagram 61. 150 lamp of the invisible light. 151 in the mind. 152 the visualized form of the goddess isis. 153 that is to say she kept on moving out of the line of mental sight. 154 see diagram 80. a scarlet rose on a gold cross. 155 at this point p. made the following resolve "i resolve to increase my powers very greatly by the aid of the most high, until i can meditate for twenty-four hours on one object" illus

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sanguine brand leaps like a flame, a flame encharmed to fire the pyramid heaven-spanned wherein dead pharaoh sits and stares, swathed in the wrappings of the tomb, with eyes whose horror flits and flares like corpse-lights glimmering in the gloom till all's a blaze, one roar of flame, death universal, locked and linked- aha! one names the awful name- the twin red planets are extinct["a pause["the lamp burns out, and darkness covers all [leader of the chorus "secretly removes hell-broth vase" 9 part ii "the temple in darkness" magister templi. 1< brother aquarius, what is the time? aquarius. midnight. magister templi. 1. brother capricornus, what is the place? capricornus. the fortress that is upon the

emony to proceed. magister templi. the sacred python was found dead [mater coeli "comes forward, kneels before" magister templi "thus making the apex to the pyramid of petitioners, rises and plays her petition< then again kneels] magister templi. let the ceremony proceed [mater coeli "returns to her throne" aquarius "rises, and" capricornus "returns to his post and lights the lamp" 12 aquarius "and all present dance wildly 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! magi

oncilable, my children, how shall ye partake of the banquet of jupiter, or come to the centre of the wheel? for this is the secret of jupiter, that he who created you is in each of you, yet apart from all; before him ye are equal, revolving in time and in space; but he is unmoved and within["a pause" typhon. 1 [typhon "recites" sweet, sweet are may and june, dear, the loves of lambent spring, our lamp the drooping moon, dear, our roof, the stars that sing; the bed, of moss and roses; the night, as long as death! still, breath! life wakens and reposes, love ever quickeneth! sweet, sweet, when lion and maiden, the motley months of gold, swoop down with sunlight laden, and eyes are bright and bold. life-swelling breasts uncover their warm involving deep- love, sleep- and lover lies with lover

and sound in the far profound! o serpent of scales as an armour to bind on the breast of a lord! not deaf to the voice of the charmer, not blind to the sweep of the sword! i strike to the deep that thou stir in thy sleep! rise up from mine innermost being! lift up the gemmed head to the heart! lift up till the eyes that were seeing be blind, and their life depart! till the eye that was blind be a lamp to my mind! coil fast all thy coils on me, dying, absorbed in the sense of the snake! stir! leave the flower-throne, and up-flying! hiss once, and hiss thrice, and awake! then crown me and cling! flash forward- and spring! flash forth on the fire of the altar, the stones, and the sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! in mysterious joy awake

ltar, the stones, and the sacrifice shed; till the three worlds flicker and falter, and life and her love be dead! in mysterious joy awake- and destroy["he crouches at the feet of" sphinx "toward" c.i.c.t. sphinx. 1. c.i.c.t. 1 [sphinx "plays an enchantment<soul of wine, destruction's formidable kiss, the lamp of the divine: this shadow of a nobler name whose life is strife, whose soul is fame! i rather will exalt the soul of man to loftier height, and kindle at a livelier coal the subtler soul of light. from these soft splendours of a dream i turn, and seek the self supreme. this world is shadow-shapen of the bitterness of pain. vain are the little lamps of love! the light of life is vain! life, d

us, i command you to perform the ritual of the pentagram. bro. capricornus. fiat("does so. bro. mars. 1. brother aries, i command you to perform the invocation o the holy fire. bro. aries. fiat("goes to altar. 333("erect. i swear by djinn and by shin and by the space between that i will not stir from this place until the fire of god hath flamed upon the water that is upon the altar("his face over lamp) dost thou hear, brother ash("erect) by aub, the witchery of the secret flame; by aud, the subtlety of the inmost fluid; by aur, the effulgence of the radiant light; i call thee, ash! i adore thee, ash("over lamp) ash! ash! ash! i caress thee! i kiss thee! i suck thee up into my mouth and nostrils! ohooatan("three times("the water flames. behold! the fire of god upon the altar as i have sworn

ning through the vest which seems to hide them; as the radiant lines of morning through the clouds, ere they divide them; and this atmosphere divinest shrouds thee wheresoe'er thou shinest. fair are others; none beholds thee, but thy voice sounds low and tender like the fairest, for it folds thee from the sight, that liquid splendour, and all feel, yet see thee never, as i feel now, lost forever! lamp of earth! where'er thou movest its dim shapes are clad with brightness, and the souls of whom thou lovest walk upon the winds with lightness, till they fall, as i am falling, dizzy, lost, yet unbewailing! aries. hail unto thee, o thou that art exalted in thy strength, that travellest over the heaven in thy bark in the splendour of noon [aries "and" leo "resume thrones["a" probationer "recites

ALEISTER CROWLEY EQUINOX EQ I 6

at was foundering. i cursed the treachery of the workmen, and resolved to trust myself to my own arms rather than to abide any longer therein. no sooner had i taken off my clothes and plunged into the river than i perceived that it was now become dark. on the one hand glowed a star, curious indeed, but of no great brightness, and promising but little; while on the other was a sombre and fantastic lamp, whose fascination was its horror. if i swam lazily towards either of these, it was because their light, confused and difficult on the one part, and tenebrous on the other, was yet light in comparison with that aimless and abiding gloom which had now settled upon the bosom of 55 the river. and these lamps were above the river, children of a nobler element. and in the river is the great leviat

end i have appointed a sufficiency of bisque kadosh at the cafe riche, followed by homard cardinal and truffes au champagne. with a savoury of my own invention. the truffes au champagne of the cafe riche are more to be desired than all the hashish dreams of all the wicked, and than all the divine dreams of all the good. we shall walk there, and drive back. this incense shall be kindled, and this lamp left burning" he took a strange object from a locked cabinet. it had flowered chased pipes of gold, copper and platinum, coiling about an egg of crystal. the three snakes met just above the egg, as if to bite or to kiss. rolles filled the egg with a pale blue liquid from a venetian flask, then pressed the heads of the serpents just a little closer together. instantly a coruscating flame leapt

by a dry crackle "it is well" said rolles "let us depart" ida pendragon had not said a word. she put on her hat and followed to the door as fatalistically as the condemned man walks to the gallows. she had passed through anticipation; she was content to await what might be. at the door she whispered, hushed in awe of the real silence of the room with its monotonous hiss, in his ear "you have the lamp. i almost begin to wonder if you have not the ring"'this is a secret sign" he quoted"'and thou shalt not disclose it unto the profane' to-night yours be the ring- the eternal ring, the serpent to twine about my heart "ah! could i crush it" he closed the door. like a priest celebrating his first high mass he led her through paris. neither spoke. only as they mounted the steps of the cafe he to

t nothing more. else you will not only fail in the ordeal, but you will be swept aside out of the path. you were in greater danger than you knew this afternoon; you will yet pay the price "i understand" she said "you devil! i love you "and i love every inch of your white body" they ran laughing arm in arm through the swing doors. 127 edgar rolles sat curled up hindu fashion on his bed. the sacred lamp still hissed. at his side lay ida, her arms stretched out cruciform. she hardly breathed; there was no colour in her face. one would have said the corpse of a martyred virgin. on her white body its own purity hovered like a veil. edgar roles watched the lamp, erect, attentive. it went out. hardly a hint of grey filtered through the blackness. in his hands he held two threads "one is black, an

with sodden leaves made brown by wind and rain; and the satyrs are fled under the earth to hide from the sunless world, and the nymphs are faded to air, to be reborn in the sun-light: there is no more joy, for mournfulness is fallen on the world, and decadence and decay and the odour of eld. 151 the spirit sleeps; the rose of the world is buried under the soil of every star that glows, a hanging lamp, under the firmament. there shall be no more roses, no more roses, until the spring of the stars shall fall on the world. then shall be light again, o secret rose, and thou shalt be born anew, with radiant star-light for dew, and all thy petals shall be dreams crystallised of the gods who swing the chains of the worlds in space; and at the heart of thee shall be the secret knowledge, the sacr

ALEX SANDERS THE KING OF THE WITCHES

all his available time and money acquiring the accoutrements demanded by the abra-melin instructions. 55 he who commenceth this operation in solitude can elect a place according to his pleasure where there is a small wood in the midst of which you shall make a small altar and you shall cover the same with a hu t or shelter of fine branches so that the rain may not fall thereon and extin guish the lamp and the censer. around the altar at a distance of seven paces you shall prepare a hedge of flowers, plants and green shrubs so that it may divide the entrance into two part s, the int erior where the altar and tabernacle shall be placed after the manner of the temple. and the ext erior which shall be as a portico thereunto' alex was miles away from any wood, however, so he simulated one in hi

ment 'we shall rule and govern ourselves according to the means at our disposal 'the floor should be of wood' commanded the book. alex removed the lino and scrubbed the bare boards 'the terrace on which we are to invoke the spirits should be covered with river sand to the depth of two fingers at least' alex helped himself to three-quarters of a hundredweight of sand from a nearby building site 'a lamp ofolive oil should burn' but, unable to afford either lamp or oil, he bought candles 'the altar should be hollow within where you shall keep all the necessary things such as the two robes, the crown or mitre, the wand, the oil, the girdle, the perfume and any other things which may be necessary' alex used a bedside cupboard. the robes required were 'a shirt or tunic of linen, large and white

ALEXANDRIAN BOOK OF SHADOWS OCCULT

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 dish, pentacle, censer, athame, bell; presence lamp; 4 quarter candles; sword (optional, candle snuffer (optional) let all be fit to enter into the presence of the gods. start in the dark. ritual leader waits until it feels like time to begin, then rises: lighting of the candle: r: i light this candle (lights presence lamp) in the name of that ancient presence, which is, was, and ever shall be male, female, all-knowing, all-powerful and presen

s presence lamp) in the name of that ancient presence, which is, was, and ever shall be male, female, all-knowing, all-powerful and present everywhere. and in the names of the four mighty ones, the rulers of the elements, may power and blessing descend in this hour upon this place and those gathered here. r lights the two altar candles, the charcoal, and the four quarter candles from the presence lamp. exorcism of the water: r kneels before the altar and places the water bowl upon the pentacle. r purifies the water by plunging the tip of his/her athame into the water, saying: r: i exorcise thee, o creature of water, that thou cast out from thee all the impurity and uncleanliness of the world of phantasm. in the names of cernunnos and cerridwen. blessing of the salt: r sets the water bowl a

consecrated water and asperges the circle with his/her fingertips, from north deosil unto north; and then touches each person within with the water, being touched in turn by his/her working partner (or another of the opposite sex to r, if available. water bowl is returned to altar. r then takes up the censer, and likewise censes the circle from north unto north. lastly r takes around the presence lamp (or a candle lit from the presence lamp and returned to it. calling the mighty ones: all stand and salute the east. r stands in front of group facing east. maiden stands at back of group with the bell. m rings bell. with athame, r draws three deosil circles and then an invoking earth pentagram, saying: r: ye lords of the watchtowers of the east, ye lords of air; i, n, do summon, stir and call

well (r extinguishes quarter candle) repeat for the remaining quarters, addressing each with the titles by which it was invoked. r thanks and says goodbye to the god and goddess (words to be decided) and extinguishes altar candles. r then thanks and dismisses any spirits who have gathered. r: the circle is open but unbroken. merry meet, merry part and merry meet again. r extinguishes the presence lamp, saying: r: this rite is ended! all: so mote it be! notes l lots of published versions l this version comes from quicksilver consecrating a sword or athame lay sword (or athame) on pentacle, preferably by, and touching, another, consecrated, weapon. the man asperges them with consecrated salt and water, whereupon the woman picks up the weapon to be consecrated and passes it through the imcens

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

g wheel. the flicker grows into a tiny flame and the four wicks burn, but are not consumed, for the heat does not suffice. the light of these three fires is yet so small that the cave is not illumined. nevertheless, the flame and the essential heat can be felt by the one who approaches and watches. this is the second cycle, and is called that of the warming wheel. the tiny flame becomes a lighted lamp. the fire flares up, but much smoke is there, for the wicks are burning fast, and the heat suffices for their quick destruction. the lamp, set in the midst of darkness, makes the thick blackness manifest itself; the light and warmth are felt. this, the third cycle, is called that of the lighted wheel. the four wicks and the flame appear as one, and nearly all the smoke is gone, for flame is m

the wicks are burning fast, and the heat suffices for their quick destruction. the lamp, set in the midst of darkness, makes the thick blackness manifest itself; the light and warmth are felt. this, the third cycle, is called that of the lighted wheel. the four wicks and the flame appear as one, and nearly all the smoke is gone, for flame is mostly seen. the cave itself is lighted up, though the lamp is yet apparent. cycle the fourth is called the hour of the flaming wheel. the final cycle comes when even the lamp itself is burned, destroyed through the intensity of heat. the one who watches, seeing the work accomplished, fans the central point of fire and produces a sudden flaming. the wicks are naught the flame is all. this, so the sacred science says, is called the cycle of the wheel c

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ward and direct it upward into those realms wherein the saints of god, the great "cloud of witnesses" walk. he can, therefore, through its medium, become aware of the world of the masters, adepts and initiates and thus contact them in full waking consciousness, registering those contacts with his physical brain apparatus. hence the necessity of becoming aware of one's own light, of trimming one's lamp and of using the light that is in one, to the full. by use and care, the power of the spiritual light grows and waxes and develops a dual function. the aspirant becomes a light or lamp set in a dark place and illumines the way for others. only thus can the light within be fanned to a flame. this process of lighting others and being a lamp must always precede that wonderful experience wherein

light that is in one, to the full. by use and care, the power of the spiritual light grows and waxes and develops a dual function. the aspirant becomes a light or lamp set in a dark place and illumines the way for others. only thus can the light within be fanned to a flame. this process of lighting others and being a lamp must always precede that wonderful experience wherein the mystic turns his lamp and light into other realms and finds the "way of escape" into those worlds where the masters work and walk. this point needs emphasis for there is too strong an inclination among students to search for the masters or some guru or teacher who will "give" them light. they can only be found by the one who has lit his own light, trimmed his own lamp and thus provided himself with the means of pe

h clairvoyant vision around the head of all advanced aspirants and disciples. dvivedi also gives the same teaching in the following words "the light in the head is explained to be that collective flow of the light of sattva which is seen at the brahmarandhra which is variously supposed to be somewhere near the coronal artery, the pineal gland, or over the medulla oblongata. just as the light of a lamp burning within the four walls of a house presents a luminous appearance at the keyhole, so even does the light of sattva show itself at the crown of the head. this light is very familiar to all acquainted even slightly with yoga practices and is seen even by concentration on the space between the eyebrows. by samyama (meditation) on this light the class of beings called siddhas popularly know

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

them to make that transition and to come to that consciousness which is the hallmark of the illuminated mystic and the intuitional knowers. the beautiful lines found in dr. winslow hall's illuminanda point the goal- 21- from intellect to intuition copyright 1998 lucis trust "in all men lurks the light; yet, in how few has it blazed forth, as rightfully it ought, illuming, from within, our fleshly lamp, and kindling cosmic time in nigh-brought souls! splendour of god, how few! and ours the blame; for, ever, crassly, by routine and wrath, we undiscerningly damp down and choke the spark of god that glints in every child. all children are, by nature, bits of god; and god, if they but had their freedom, would unfold himself in them, would burgeon forth tinting and moulding, till, as perfect flo

quentially and progressively, according to the eastern philosophy, and only on reaching a relatively high state of unfoldment does it become possible for man to coordinate them and later to unify them, in consciousness, with the indwelliug soul. later comes control by the soul, and a steadily increasing expression of the nature of the soul. this is sometimes symbolically expressed as a light in a lamp. at first the lamp gives forth no radiance, but gradually the light- 22- from intellect to intuition copyright 1998 lucis trust makes its presence felt, till the meaning of the words of the christ becomes clear. he said "i am the light of the world" and enjoined upon his disciples to "let your light shine that man may see" thirdly: when the life of the soul, acting under the law of rebirth, h

ight of the soul" can be turned upon any problem. thus the omniscience of the soul will be manifested on earth. let me close this chapter with some words written by a hindu mystic and some by a modern christian mystic, typical examples of the two points of view of the mystic and the knower. the hindu says "they are called brahmins only that have an inner light working in them..the human soul is a lamp not covered over with a bushel. the lamp emits not the rays of the flesh but the rays of mental light to illuminate all humanity and is therefore the channel for the world soul. the rays of mental light assist all humanity in its mental growth and expansion, and the lamp is therefore one of the eternal world brahmins. it gives light unto the world but takes nothing that the world can give" th

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

found; his group of disciples is contacted; the plan for the immediate share of work he must assume is realized and gradually worked out on the physical plane. thus the activity of the lower nature decreases, and the man little by little enters into- 37- a treatise on white magic copyright 1998 lucis trust conscious contact with his master and his group. but this follows upon the "lighting of the lamp" the aligning of the lower and higher and the downflow of illumination to the brain. it is essential that these points should be grasped and studied by all aspirants so that they may take the needed steps and develop the desired awareness. until this is done, the master, no matter how willing he may be, is powerless, and can take no steps to admit a man to his group and thus take him into his

ure, that the goal is reached, that goal that lieth ahead, like a point of light seen in the darkness of a winter's night. that point of light may call to mind the tiny candle in some attic drear, but as the path that leadeth to that light is trodden through the blending of the pairs of opposites that pin-point, cold and flickering, groweth with steady radiance till the warm light of some blazing lamp cometh to the mind of the wanderer by the way "pass on, o pilgrim, with steady perseverance. no candle is there nor earth lamp fed with oil. ever the radiance groweth till the path ends within a blaze of glory, and the wanderer through the night becometh the child of the sun, and entereth within the portals of that radiant orb" rule four sound, light, vibration, and the form blend and merge

on, and no purity of life and mode of living suffices. it is essential that all aspirants should grasp these three factors and so save themselves much distress of mind and wasted motion. 1. the master looks for the light in the head. 2. he investigates the karma of the aspirant. 3. he notes his service in the world. unless there is indication that the man is what is termed esoterically "a lighted lamp" it is useless for the master to waste his time. the light in the head, when present, is indicative of: a. the functioning to a greater or less extent of the pineal gland, which is (as is well known) the seat of the soul and the organ of spiritual perception. it is in this gland that the first physiological changes take place incident upon soul contact and this contact is brought about throug

festation is reached and the soul consciousness is entered. the above language is symbolic and yet vitally accurate but is expressed thus in order to convey information to those who know, and protect those who as yet know not "the path of the just is as a shining light" and yet at the same time a man has to become that path itself. he enters the light and becomes the light and functions then as a lamp set in a dark place, carrying illumination to others and lighting the way before them. the next point that a master has to consider before admitting a man into his group is whether or no such a step is karmically possible or whether there exist in a man's record those conditions which negate his admission in this life. there are three main factors to be considered separately and in their rela

tly sealed, lacking aroma yet, but bathed in cold blue light. orange and blue in some more distant time will blended be, but far off yet the date. their blending bathes the bud in light and causes future opening. let the light shine. stage iv into the dark the life proceeds. a different voice seems to sound forth "enter the cave and find your own; walk in the dark and on your head carry a lighted lamp. the cave is dark and lonely; cold is it and a place of many sounds and voices. the voice of the many sons of god, left playing on the playground of the lord, make their appeal for light. the cave is long and narrow. the air is full of fog. the sound of running water meets the rushing sound of wind, and frequent roll of thunder. far off, dim and most vaguely seen, appears an oval opening, its

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

lows after. some move behind; he sets the pace. he travels not alone. 4. three things the pilgrim must avoid. the wearing of a hood, a veil which hides his face from others; the carrying of a water pot which only holds enough for his own wants; the shouldering of a staff without a crook to hold. 5. each pilgrim on the road must carry with him what he needs: a pot of fire, to warm his fellowmen; a lamp, to cast its rays upon his heart and show his fellowmen the nature of his hidden life; a purse of gold, which he scatters not upon the road, but shares with others; a sealed vase, wherein he carries all his aspiration to cast before the feet of him who waits to greet him at the gate a sealed vase. 6. the pilgrim, as he walks upon the road, must have the open ear, the giving hand, the silent t

ly sealed, lacking aroma yet, but bathed in cold blue light. orange and blue in some more distant time will blended be, but far off yet the date. their blending bathes the bud in light and causes future opening. let the light shine. stage iv. into the dark the life proceeds. a different voice seems to sound forth "enter the cave and find your own; walk in the dark and on your head carry a lighted lamp" the cave is dark and lonely; cold is it and a place of many sounds and voices. the voices of the many sons of god, left playing on the playground of the lord, make their appeal for light. the cave is long and narrow. the air is full of fog. the sound of running water meets the rushing sound of wind, and frequent roll of thunder. far off, dim and most vaguely seen, appears an oval opening, it

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

s after. some move behind; he sets the pace. he travels not alone. iv. three things the pilgrim must avoid. the wearing of a hood, the veil which hides his face from others; the carrying of a water pot which only holds enough for his own wants; the shouldering of a staff without a crook to hold. v. each pilgrim on the road must carry with him what he needs: a pot of fire, to warm his fellowmen; a lamp, to cast its rays upon his heart and show his fellowmen the nature of his hidden life; a purse of gold, which he scatters not upon the road but shares with others; a sealed vase, wherein he carries all his aspiration to cast before the feet of him who waits to greet him at the gate a sealed vase. vi. the pilgrim, as he walks upon the road, must have the open ear, the giving hand, the silent t

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

an (s.d. i. 250) 3. astrology existed before astronomy (s.d. iii. 325) 4. astrolatry or the adoration of the heavenly host is the natural result of only half- revealed astrology. hence, divine astrology for the initiates; superstitious astrolatry for the profane (s.d. iii. 337) 5. primitive astrology is as far above modern astrology as the guides (the planets and the zodiacal signs) are above the lamp posts (s.d. iii. 341- 370- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 6. astrology has left its eternal imprint upon the world (s.d. iii. 342) 7. astrology is built upon the mystic and intimate connection between the heavenly bodies and mankind and is one of the great secrets of initiation and the occult mysteries (s.d. ii. 525) 8. stars and conste

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

t a certain indian station and had turned up among the out-patients in a native hospital run by english doctors. measles was diagnosed and they quarantined me in a cottage in the compound with my bearer who slept at night across the door. i could not have had a more impeccable chaperone. three doctors and this major spent the evening with me and i can see us now sitting around a table with an oil lamp, for it was winter time, and dr. x with his feet on the mantelpiece reading the paper and the other doctor and major playing chess and me, in a very spotty condition, sewing diligently. the major was eventually stolen from me by a little governess which was not flattering, and one of the doctors cherished a hopeless love for me for several years. he even chased me home from india to scotland

to the sitting-room and still another into my- 84- the unfinished autobiography copyright 1998 lucis trust fellow-worker's bed-room and then my bathroom door. i was never the least nervous and the search of my quarters was a precaution on the man's part and the bed stood in the exact centre of the room with its legs in deep saucers because of insects. at that time in india, we always slept with a lamp alight in the room. i awoke around two o'clock in the morning to hear a noise in the sitting-room and to see the handle of the door being turned and twisted. it was fortunately locked. i knew it could not be one of the managers and i could not hear or see the watchman, so i guessed it was some hill man or thief trying to get into the safe in the sitting-room. many hundreds of rupees were depo

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

th pleasure, that the goal is reached, that goal that lies ahead, like a point of light seen in the darkness of a winter's night. that point of light may call to mind the tiny candle in some attic drear, but as the path that leads to that light is trodden through the blending of the pair of opposites that pin point cold and flickering grows with steady radiance till the warm light of some blazing lamp comes to the mind of the wanderer by the way. pass on, o pilgrim, with steady perseverance. no candle light is there nor earth lamp fed with oil. ever the radiance grows till the path ends within a blaze of glory, and the wanderer through the night becomes the child of the sun, and enters within the portals of that radiant orb. the cup of karma there is a cup held to the lips of those who dri

ALICE BAILEY THE LABOURS OF HERCULES

ze which lured them to bewilderment, the maze of minos, king of crete, the keeper of the bull. crossing the ocean to the sunlit isle (though how we are not told) hercules entered on his task to seek and find the bull, and lead it to the holy place where dwell the one-eyed men. from place to place he chased the bull, led by the gleaming [40] star which shone upon the forehead of the bull, a bright lamp in a dark place. this light- 26- the labours of hercules moving as moved the bull, led him. from place to place. alone, he sought the bull; alone he chased it to its lair; alone he captured it and mounted on its back. around him stood the sisters seven, urging him on his way and, in the shining light, he rode the bull across the glimmering water to the isle of crete unto the land where dwelt

to work with him, and for him. le comte du no y [180] labor xi cleansing the augean stables (aquarius, january 21st- february 19th) the myth within the place of peace the great presiding one poured forth the radiance of his exalted thought. the teacher drew nigh "the single flame must light the other forty-nine" the great presiding one affirmed "so be it" the teacher answered "having lit his own lamp hercules now must bring the light to others" not long thereafter, the teacher summoned hercules "eleven times the wheel has turned, and now you stand before another gate. for long you have pursued the light which flickered first uncertainly, then waxed to a steady beacon, and now shines for you like a blazing sun. turn now your back upon the brightness; reverse your steps; go back to those fo

BASIL VALENTINE TWELVE KEYS

d 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 who is easily influenced in different directions is not likely to find the right path. as our most ancient stone is not derived from combustible things

you would perform our task rightly, take the spiritual water, in which the spirit was from the beginning, and preserve it in a closely twelve keys of basil valentine 50 of 95 shut chamber. for the heavenly city is about to be besieged by earthly foes. you must, therefore, strongly fortify it with three impassable and well vguarded walls, and let the one entrance be well protected. then light the lamp of wisdom and seek with it the gross thing that was lost, shewing only such light as is needed. for you must know that the worms and reptiles dwell in the cold and humid earth, while man has his proper habitation upon the face of the earth; the bodies of angels, on the other hand, not being alloyed with sin or impurity, are injured by no extreme either of heat or cold. when man shall have bee

earch. for our fire is a common fire, and our furnace a common furnace. and though some of my predecessors have left it in writing that our fire is not common fire, i may tell you that it was only one of their devices for hiding the mysteries of our art. for the material is common, and its treatment consists chiefly in the proper adjustment of the heat to which it is exposed. the fire of a spirit lamp is useless for our purpose. nor is there any profit in horse vdung, nor in the twelve keys of basil valentine 82 of 95 other kinds of heat in the providing of which so much expense is incurred. neither do we want many kinds of furnaces. only our threefold furnace affords facilities for properly regulating the heat of the fire. therefore do not let any babbling sophist induce you to set up a g

BLAVATSKY H P ANTHROPOGENESIS

ndition of the preceding cosmic evolution "the manus retain a knowledge of their experiences of all the cosmic evolutions throughout eternity" this is very plain: the first manu is called swayambhuva[[footnote(s[[footnote continued from previous page] planetary chain, etc; and nitya (perpetual) mahapralaya for the universe, death- for man, nitya is the extinction of life, like the extinction of a lamp" also "in sleep at night" nitya sarga is "constant or perpetual creation" as nitya pralaya is "constant or perpetual destruction of all that is born "that which ensues after a minor dissolution is called ephemeral creation. this is samyama (production, existence, and dissolution (vishnu purana, book i, ch. vii) the subject is so difficult that we are obliged to repeat our statements* but see

BLAVATSKY H P COSMOGENESIS

d the multitudes. behold him lifting the veil and unfurling it from east to west. he shuts out the above, and leaves the below to be seen as the great illusion. he marks the places for the shining ones, and turns the upper into a shoreless sea of fire, and the one manifested into the great waters. 8. where was the germ and where was now darkness? where is the spirit of the flame that burns in thy lamp, oh lanoo? the germ is that, and that is light, the white brilliant son of the dark hidden father. 9. light is cold flame, and flame is fire, and fire produces heat, which yields water: the water of life in the great mother. 10. father-mother spin a web whose upper end is fastened to spirit- the light of the one darkness- and the lower one to its shadowy end, matter; and this web is the unive

t moves the universe is fire, and fires is intelligence. and while anaximenes said the same of air, and thales of miletus (600 years b.c) of water, the esoteric doctrine reconciles all those philosophers by showing that though each was right the system of none was complete- stanza iii- continued. 8. where was the germ, and where was now darkness? where is the spirit of the flame that burns in thy lamp, oh lanoo? the germ is that, and that is light; the white brilliant son of the dark hidden father (a (a) the answer to the first question, suggested by the second, which is the reply of the teacher to the pupil, contains in a single phrase one of the most essential truths of occult philosophy. it indicates the existence of things imperceptible to our physical senses which are of far greater i

n their superstitions, than all the speculations of modern physics and learning. the christian who says "god is a living fire" and speaks of the pentecostal "tongues of fire" and of the "burning bush" of moses, is as much a fire-worshipper as any other "heathen" the rosicrucians, among all the mystics and kabalists, were those who defined fire in the right and most correct way. procure a sixpenny lamp, keep it only supplied with oil, and you will be able to light at its flame the lamps, candles[[vol. 1, page] 122 the secret doctrine. and fires of the whole globe without diminishing that flame. if the deity, the radical one, is eternal and an infinite substance("the lord thy god is a consuming fire) and never consumed, then it does not seem reasonable that the occult teaching should be held

le fire in the temple on the acropolis, and in that of vesta; the fire-flame of pluto's helm; the brilliant sparks on the hats of the dioscuri, on the gorgon head, the helm of pallas, and the staff of mercury; the egyptian phtha-ra; the grecian zeus cataibates (the descending) of pausanias; the pentacostal fire-tongues; the burning bush of moses; the pillar of fire of the exodus, and the "burning lamp" of abram, the eternal fire of the "bottomless pit; the delphic oracular vapours; the sidereal light of the rosicrucians; the akasa of the hindu adepts; the astral light of eliphas levi; the nerve-aura and the fluid of the magnetists; the od of the reichenbach; the psychod and ectenic force of thury; the psychic force of sergeant cox, and the atmospheric magnetism of some naturalists; galvani

"gradually light pales, heat diminishes, uninhabited spots multiply on the earth, the air becomes more and more rarified; the springs of waters dry up, the great rivers see their waves exhausted, the ocean shows its sandy bottom and plants die. men and animals decrease in size daily. life and motion lose their force, planets can hardly gravitate in space; they are extinguished one by one, like a lamp which the hand of the chokra (servant) neglects to replenish. surya (the sun) flickers and goes out, matter falls into dissolution (pralaya, and brahma merges back into dayus, the unrevealed god, and, his task being[[vol. 1, page] 377 the puranic prophecy. accomplished, he falls asleep. another day is passed, night sets in, and continues until the future dawn "and now again he re-enters into

brought it into prominence, and the modern poets have worn it threadbare. the queen of night, riding in the majesty of her peerless light in heaven, throwing all, even hesperos, into darkness, and spreading her silver mantle over the whole sidereal world, has ever been a favourite theme with all the poets of christendom, from milton and shakespeare down to the latest versifier. but the refulgent lamp of night, with her suite of stars unnumbered, spoke only to the imagination of the profane. until lately, religion and science had nought to do with the beautiful mythos. yet, the cold chaste moon, she, in the words of shelley "who makes all beautiful on which she smiles that wandering shrine of soft, yet icy flame, which ever is transformed, yet still the same, and warms, but not illumines

ere carried along in their courses, according to that astronomer. we shall have, in book ii, to openly approach dangerous subjects. we must bravely face science and declare, in the teeth of materialistic learning, of idealism, hylo-idealism, positivism and all-denying modern psychology, that the true occultist believes in "lords of light" that he believes in a sun, which, far from being simply "a lamp of day" moving in accordance with physical law, and far from being merely one of those suns, which according to richter. are sun-flowers of a higher light- is, like milliards of other suns, the dwelling or the vehicle of a god, and a host of gods. in this question, of course, it is the occultists who will be worsted. they will be considered on the prima facie aspect of the dispute to be ignor

BLUE EQUINOX

e swords of the knight-monks of thelema. love is the law, love under will. 666 44 the tent only the stars endome the lonely camp, only the desert leagues encompass it; waterless wastes, a wilderness of wit, embattled cold, imagination.s cramp. now were the desolation fain to stamp the congealed spirit of man into the pit, save that, unquenchable because unlit, the love of god burns steady, like a lamp. it burns! beyond the sands, beyond the stars. it burns! beyond the bands, beyond the bars, and so the expanse of mystery veil by veil burns inward, plume on plume still folding over the dissolved heart of the amaz d lover. the angel wings over the holy grail! liber dcccxxxvii the law of liberty a tract of to mega qhrion 666 that is a magus 9 =28 a.a. v a.a. publication in class e 93 10 =18 6

deed make this room a temple and a symbol of that greater temple which is your higher self. the exercises the first exercise rise to time, and without undue haste, wash and dress, robe yourself and enter the room you have set apart; burn a little incense and turning to the east repeat some simple orison such as .may the light of adonai arise within me, may it guide me through this day and be as a lamp to lighten my darkness. then make a general confession, as shortly as possible, of your last day.s work and enter it in your diary, after which sit down in a comfortable position and do the following. with your hands upon your knees and your head straight, take in a breath in measured time inwards and concentrate the whole of your thought on that breath as it flows into your lungs, cutting aw

ormed the banishing ritual of the pentagram, then, taking the ritual in my left hand and raising the wand in my right, i slowly and clearly read the oath and the invocation. afterwards, i was impressed to make a certain sign with the wand. and the word that came to me was. kneeling, i felt very calm, and i waited. afterwards, according to my understanding, i turned off the light, leaving only the lamp of olive oil, and i lay down upon the place prepared and waited. and all was very dark and still, with a feeling of absolute calm and control, and i waited. and nothing happened. then something seemed to tell me to get up and to kneel again at the altar, yet i waited, but presently i arose and stood at the altar, and i felt .i am that i am; but there seemed not much joy in the thought, and ye

will not let them have it without all this cutting of throats, and robbing of churches! the gods seem to send imbeciles like louis xvi. and nicholas romanoff, and certain other persons whom i will not mention, at the moment when free men decide that it is time to strike for freedom. hear the word of the lord: in the next few years sanine and his like are going to hang a lot of people to a lot of lamp-posts. 666. special supplement the voice of the silence the two paths the seven portals liber lxxi the voice of the silence by helena petrovna blavatsky 8 =38 with a commentary by frater o.m. 7 =48 v a.a. publication in class b 93 10 =18 666 9 =28 pro coll. summ. 777 8 =38 d. d. s. 7 =48 o. m. 7 =48 o. s. v. 6 =58 parzival 5 =68 pro coll. int. v. n. pr monstrator p. imperator pro coll. ext. a

f the .eye. is the embodiment of the external, and the non-existing. by .non-existing. is meant the lower asat. the word is used on other occasions to mean an asat which is higher than, and beyond, sat. 25. the dharma of the .heart. is the embodiment of bodhi, the permanent and everlasting .bodhi. implies the root .light. in its highest sense of l.v.x. rut, even in hindu theory, panta ei. 26. the lamp burns bright when wick and oil are clean. to make them clean a cleaner is required. the flame feels not the process of the cleaning .the branches of the tree are shaken by the wind; the trunk remains unmoved. this verse again refers to the process of selection and elimination already described. the aspiration must be considered as unaffected by this process except in so far as it becomes brig

not require any old kalpas to get there, and to suppose that buddha is still about, watching over the world, degrades him to a common deity, and is in flat contradiction to the statements in the mahaparinibbana sutta, where the equinox 66 buddha gravely explains that he is passing away by that kind of passing away which leaves nothing whatever behind, and compares his death to the extinction of a lamp. canonical buddhism is certainly the only thing upon which we can rely as a guide to the teachings of the buddha, if there ever was a buddha. but we are in no wise bound to accept such teachings blindly, however great our personal reverence for the teacher. 84. but it is said .the last shall be the greatest. samyak sambuddha, the teacher of perfection, gaye up his self for the salvation of th

on, sound, or earthly light be void; e.en as the butterfly, o.ertaken by the frost, falls lifeless at the threshold. so must all earthly thoughts fall dead before the fane. again another phase of this task. complete detachment, perfect silence, absolute will; this must be that pure chiah which is utterly removed from ruach. 63. behold it written .ere the gold flame can burn with steady light, the lamp must stand well guarded in a spot free from wind. exposed to shifting breeze, the jet will flicker and the quivering flame cast shades deceptive, dark and everchanging, on the soul.s white shrine. this familiar phrase is usually interpreted to mean the mere keeping of the mind free from invading thoughts. it has also that secret significance at which we have several times already hinted. thes

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

a green stone (precious or semiprecious: e.g. emerald, jade, beryl, turquoise. lay the stone on the area of the break, for at least an hour each day, and then see that he wears it as a pendant, or in a ring, the rest of the day (c) use a photograph of the boy that includes his left leg. project green light onto the photograph, appendix c: answers to examination questions/ 241 either by a colored lamp or by placing the photograph in a frame with a green colored filter in front of it. 2. there are many variations you can do on the methods described in the lesson. one would be to project the colored light, but onto a poppet rather than onto a photograph. you could combine this with visualizing the green aura around the poppet's leg. in this way you could combine the sympathetic practice of m

CASE PAUL F THE BOOK OF TOKENS

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 who presume to judge are themselves incomplete. through many a fiery trial of sorrow must they pass, ere the clear beauty of my wisdom may shine from out their hearts, like unto a light burning in a lamp of alabaster. 6 i am the doer of all. nothing moveth but by my power. mine is the healing influence flowing down from consecrated hands, mine the venom of the adder's fang. nothing falleth but by me and in whatsoever riseth mine is the power that lifteth up. 7 my presence is the substance of all things. i am the virgin snow on mountain heights; i am the fruitful loam in valley depths. i am th

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

rops or to cure their children's illnesses. every religion and every culture believes in a divinity of some sort, whether it be god, goddess or spirit, good or evil. evocations were performed by medieval practitioners of magick to summon up angels (and sometimes demons) and bind them to perform tasks, rather like the middle eastern djinn, or genie, who, in faerie tales, would appear from a magick lamp or corked bottle and grant wishes. incense would be used to give substance to the etheric form of the angel or demon concerned (modem magick tends to be a little wary of calling up spirits, however, whose malevolent energies may cause harm) in contrast, invocations were used to endow the practitioner with the power to carry out magical purposes through a form of possession, with the angel or

see with your psychic vision sparks of gold emanating and enclosing you in a protective shell. anyone who approaches in a confrontational way may stop and back off. the crystal is not hurting them, it is just strengthening your own boundaries against intrusion. if you cannot visit an ancient site to charge your crystals, hold a crystal pendulum up to bright sunlight, or in front of a fibre optic lamp, and swirl it so that it catches rainbows. hold your pendulum in your power hand. with your other hand, hold the crystal beneath the pendulum so it catches the light, and turn your pendulum over the crystal nine times deosil to absorb power. another method is to take your crystal out into the light of the full moon (the two or three nights leading up to the full moon are also powerful. hold y

COSIMANO CHARLES ELEMENTARY PSIONICS

e skill you need to practice at home before trying it out in the big, wide world. stand in front of a mirror and stare at yourself. now, while you do this, try to see your etheric body glowing. you want to look like you just came off of a russian submarine, just glowing with health! when you have got the feeling of this, that you know in your mind that your etheric body is radiating energy like a lamp, stare at the reflection of your eyes. you may notice some strange feelings, but ignore them. you are just not used to the image of two eyes staring back at you as intently as you are at them. now, send energy into the mirror. remember that this energy can be reflected by mirrors, so it will come back to you, so keep it a nice, happy energy. you will feel something different at this point, bu

w, you are not sure how well it will be received (hooo haaaa! don't i know about this) to deal with this, you can use a stationary thought-form. to begin with, you should have a pretty good idea of how the hall you are going to speak in looks. if possible, take a look at it in advance. you create the thought-form by the usual methods, but this time you put at the ceiling, over the audience like a lamp. in fact, if you can see it as a lamp, that is so much the better. see it glow with the light you put into it and charge it to keep glowing, making everyone who is bathed by it receptive to what you are saying to you and your ideas. see the lamp illuminating the entire hall, leaving no corner uncovered. charge this lamp-form as often as possible, always adding to the charge the command to mak

the box on your lap. set the teleflasher on a table so that stand with the picture on it is at eye level or just slightly below it. prop the picture up and turn it on which will illuminate the picture. it is not a good idea to completely darken the room. remember what i said about the flashing light and your eyes. i have found that it is best to simply dim the room light slightly, or use a small lamp on the other side of the room. you are finally ready to begin. you sit before the flasher, lights dimmed, the box ready, your hand on the plate. now, get into a meditative state as you have practiced. get good and relaxed, all concerns of the day banished from your mind. it is not necessary to focus on the mind of the receiver for this. the box will do that for you. remember, once you put you

DAVID ICKE CHILDREN OF THE MATRIX

."5 a lot of new age channellers and psychics, who think they are connecting with the "light" or "ashtar command" or something, are in fact connecting with these fourth-dimensional "demon" entities, which play them like a violin. the reports of demons appearing in a whoosh of fire, smoke, and light remind me of the stories of the genie in the bottle. the most famous, of course, is aladdin and his lamp. the character of aladdin, in fact, originated from the head of the goddess-worshipping terrorist group in asia known as the assassins, which interacted with the knights templar. he was also called the "old man of the mountain" once again the aladdin story with its genie appearing in a whoosh of smoke is awash with symbolism. thanks to the rituals of the illuminati satanists, the interdimensi

DAVID ICKE THE BIGGEST SECRET

dered nine people,including the actress sharon tate. manson operated in california in the flower poweryears when a group called the process had a high profile in cities like san francisco.the process emerged in britain and then established branches in california and newyork. the group celebrates adolf hitler and worships a trinity of jehovah, lucifer, andsatan. in the british occult magazine, the lamp of thoth, a writer by the name ofsoror h, said of charles manson (he) showed many of us what it is like to actuallycommit the crime wed like to commit. manson went astray where others like theprocess succeeded. he got caught.45 another serial killer, henry lee lucas, who issaid to have murdered 360 people, including his mother, claimed he was a member ofthe hand of death satanic group. he sai

DIABOLUS

of it were produced the mountains, and from the clang of it the sand-hills, and from its smoke the heavens. then god ascended into heaven, and condensed the heavens, and fixed them without supports, and enclosed the earth. then he took the pen in his hands, and began to write down the names of all his creatures. from his essence and light he created six gods, whose creation was as one lighteth a lamp from another lamp. the black book while the foundations of iblis differ from culture to culture, there is a specific correlation of the essence of azazel, being fire. while melek ta us is the chief angel over all he is considered to be created of a higher intellect than the other angels. that by the essence of flame, of which motion is always present, the peacock angel does not remain the sam

DION FORTUNE MYSTICAL QABALA

t therefore becomes necessary to say something concerning the nature of magical weapons in general in order that the function of a lamen can be understood. 85. a magical weapon is some object which is found to be suitable as a vehicle for force of a particular type. for instance, the magical weapon of the element of water is a cup or chalice; the magical weapon of the element of fire is a lighted lamp. these objects are mystical qabala page 145 chosen because their nature is congenial to that of the force to be invoked; or in modern language, because their form suggests the force to the imagination by association of ideas. 86. tiphareth is traditionally associated with the breast, both by virtue of the network of nerves which is called the solar plexus, and by its position when the tree is

are perceived by the eyes of the intellect and the contemplations of faith. title given to netzach: firmness. god-name: jehovah tzabaoth, the lord of hosts. archangel: haniel. order of angels: elohim, gods. mundane chakra: nogah, venus. spiritual experience: vision of beauty triumphant. virtue: unselfishness. vice: unchastity. lust. correspondence in the microcosm: loins, hips, and legs. symbols: lamp and girdle. the rose. tarot cards: the four sevens. seven of wands: valour. seven of cups: illusory success. seven of swords: unstable effort. seven of pentacles: success unfulfilled. colour in atziluth: amber. briah: emerald. yetzirah: bright yellowish green. assiah: olive, flecked with gold. i mystical qabala page 151 i 1. netzach, the sphere of venus, is best understood by contrasting it w

nes of love abusedunchastity and lust. 34. the correspondence in the microcosm is with the loins, hips, and legs. these, it will be noted, form the setting of the generative organs, but not the generative organs themselves, and bear out the idea previously shadowed forth, that the goddess of love and the fertility goddess are not one and the same thing. 35. the symbols assigned to netzach are the lamp, the girdle, and the rose. the girdle and rose are self-explanatory, for they are traditionally associated with venus. the lamp, however, requires more explanation, for the classical associations afford us no clue on this point. we must turn to alchemy. 36. the four elements are associated with the four lower sephiroth, and of these the element of fire is associated with netzach. the lamp is

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

nt, that it was a jar of ointment which mother used specially for cuts and bruises, and which she kept locked up in her wardrobe. the intention was evident, the ointment was for the wound. i saw it come apparently through the wall, near the ceiling, and this with no one within three and a quarter yards of the place. the room is over nine feet high and was brilliantly lighted by a 100 candle-power lamp, and the door and window were shut, the latter fastened, and incapable of being opened from the outside. tweedale recorded several other similar observations. encyclopedia of occultism& parapsychology. 5th ed. apports 77 we were talking about the mysterious disappearance of the keys. suddenly i saw something bright coming swiftly through the air from the direction of the corner opposite the d

er time a pair of wings was stretched out on the eiderdown quilt. on one occasion feathers floated down from the ceiling upon the family assembled at their evening meal. in hypnotic sleep, the patient confessed the apports were arranged by herself in a state of somnambulism, that she put a stool on the table, mounted it and fastened small feathers with paste to the ceiling so that the heat of the lamp might bring them fluttering down. in her waking state she had no knowledge of these manipulations. it should be added that meb was a hysteric. a number of psychic researchers came to believe in apports. a comprehensive monograph on apports was published by ernesto bozzano in luce e ombra (1930, and subsequently in book form. it deals specifically with apports requested by experimenters, which

ls. breckenridge, tex: asatru free assembly, 1985. what is the norse religion? turlock, calif: the author, n.d. asbestos asbestos is so called from being inextinguishable even by showers and storms, if once set on fire. the name derives from an ancient greek term for a fabulous stone. pagan peoples made use of it for lights in their temples. plutarch records that the vestal virgins used perpetual lamp wicks, while pausanias mentions a lamp with a wick that was not consumed, being made from a mineral fiber from cyprus. asbestos is of woolly texture and is sometimes called the salamander s feather. leonardus stated: its fire is nourished by an inseparable unctuous humid flowing from its substance; therefore, being once kindled, it preserves a constant light without feeding it with any moistu

there can scarcely be any doubt that bastian would have been acquitted through a closer acquaintance with these phenomena. however, this was not the first occasion on which bastian was accused of fraud. in august 1874, during a seance with bastian, a lady caught the medium s hand where a spirit hand should have been (see report in medium, august 14, 1874. at another seance in arnhem, an electric lamp was suddenly introduced, providing a moment s glimpse of bastian holding a guitar in his hand over the heads of the sitters (medium, january 15, 1875. on this occasion, the editor of the medium and some other sitters insisted that this could have been a spirit hand in the act of dematerializing and sinking back into the medium s body. bat there is an oriental belief that the bat is specially

of singular dress and countenance. attracted by his appearance, cagliostro saluted him, and after some conversation the stranger offered to tell the pseudo count the story of his past and to reveal what was actually passing in his mind at that moment. cagliostro was interested and made arrangements to visit the stranger. cagliostro duly appeared and was led along a narrow passage lit by a single lamp in a niche of the wall. at the end was a spacious apartment illuminated by wax candles and furnished with everything necessary for the practice of alchemy. althotas expressed himself as a believer in the mutability of physical law (rather than magic, which he regarded as a science having fixed laws discoverable and reducible to reason. he proposed to depart for egypt and to take cagliostro wi

evening, just as my mother and myself were about to retire for the night, a sudden and unusual chill crept over me, and an irresistible impression possessed my mind that a spirit had come into our presence. a sensation as if water was streaming over me accompanied the icy chilliness i experienced and a feeling of indescribable terror possessed my whole being. i begged my mother to light up every lamp we had at hand; then to open the door that the proximity of people in the house outside our room might aid to dissipate the horror that seemed to pervade the very air. at last, at my mother s suggestion, i consented to sit at the table, with the alphabet we had provided turned from me and towards her, so that she could follow the involuntary movements of my finger, which some power seemed to

condition was that he should not touch the chair in which the medium was sitting. olcott went in, found the chair, but both the medium and the fastenings had disappeared. after the appearance and departure of another phantom, an indian warrior, olcott went in again. he wrote in his book: community of the beloved disciple encyclopedia of occultism& parapsychology. 5th ed. 320 i went inside with a lamp and found the medium just as i left her at the beginning of the seance, with every thread unbroken and every seal undisturbed. she sat there with her head leaning against the wall, her flesh as pale as marble, her eyeballs turned up beneath the lids, her forehead covered with a deathlike dampness, no breath coming from the lungs, and no pulse at her wrist. when every person had examined the t

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

us author of the popular magic manual secrets merveilleux de la magie et cabalistique de petit albert (1772) stated that once, while traveling in flanders and passing through the town of lille, he was invited by one of his friends to accompany him to the house of an old woman who posed as being a great prophetess. this aged person conducted the two friends into a dark cabinet lit only by a single lamp, where they could see upon a table covered with a cloth a kind of little statue, or mandragoras, seated upon a tripod, its left hand extended and holding a hank of silk very delicately fashioned, from which was suspended a small piece of highly polished iron. placing under this a crystal glass, so that the piece of iron was suspended inside the goblet, the old woman commanded the figure to st

ore me now after all these years in this screwed up bit of paper for any scientist to analyse. ectoplasm was seen as a sensitive substance. it was to be handled with caution and protected from the light. gustav geley observed that the shock of sudden light was proportional to the duration of the light and not to its intensity. a magnesium flash would hurt the medium less than the rays of a pocket lamp. if the ectoplasm had solidified, the danger of injuring the medium was less, but a danger nevertheless. reportedly, the medium could suffer if the phantom was hurt, but the injury did not necessarily appear on the corresponding part of the medium s body. a phantom hand could be pierced through with a knife and the medium might shriek with pain, yet his hands would bear no trace of the wound

aterializations of william eglinton, in which the spirits walked 66 feet away from the medium. crookes was the first modern scientist who studied materializations under laboratory conditions. katie king offered him every opportunity for investigation. she even allowed crookes encyclopedia of occultism& parapsychology. 5th ed. materialization 991 to enter the cabinet where, armed with a phosphorus lamp, he saw both the medium and katie at the same time. in studying d. d. home s mediumship, crookes did not see many fully materialized figures. he observed: in the dusk of the evening during a seance with mr. home at my house, the curtains of a window about eight feet from mr. home were seen to move. a dark, shadowy, semi-transparent form, like that of a man, was then seen by all present standi

than archdeacon thomas colley, who reported the most inexplicable and astounding experiences with monck. colley was in india at the time of the huddersfield incident. after his return, he stoutly maintained that a dreadful miscarriage of justice must have taken place, and he published this account of a seance held on september 25, 1877: dr. monck, under control of samuel, was by the light of the lamp.the writer not being a yard away from him.seen by all to be the living gate for the extrusion of spirit forms from the realm of mind into this world of matter; for standing forth thus plainly before us, the psychic or spirit form was seen to grow out of his left side. first, several faces one after another, of great beauty appeared, and in amazement we saw.and as i was standing close up to th

finition of psychic researcher charles richet, it is the revelation of some past or present event by other than the normal senses. the proceedings of the american society for psychical research (1907, p. 487) published the instance of mr. mccready, editor of the daily telegraph, who was in church on a sunday morning when he heard a voice calling go back to the office. he ran and found a petroleum lamp blazing in his room. it threw out such clouds of smoke that everything was covered with soot. monitions may range from trifling events to warnings of death. they occur accidentally and are verifiable as true. all the monitive phenomena lie within the field of nonexperimental telepathy and clairvoyance and include apparitions of the dead and of the living, provided that they are message-bearin

eriod we must refrain from extending to anyone the same proofs of affection which we have the right to expect from the dead; we must observe strict chastity, live in retreat, and take only one modest and light collation daily. every evening at the same hour we must shut ourselves in the chamber consecrated to the memory of the lamented person, using only one small light, such as that of a funeral lamp or taper. this light should be placed behind us, the portrait should be uncovered and we should remain before it for an hour, in silence; finally, we should fumigate the apartment with a little good incense, and go out backwards. on the morning of the day fixed for the evocation, we should adorn ourselves as if for a festival, not salute anyone first, make but a single repast of bread, wine

d portrait; it must be all cleared away at the end, except the glass belonging to the dead person, and his portion of bread, which must be placed before the portrait. in the evening, at the hour for the regular visit, we must repair in silence to the chamber, light a clear fire of cypress- wood, and cast incense seven times thereon, pronouncing the name of the person whom we desire to behold. the lamp must then be extinguished, and the fire permitted to die out. on this day the portrait must not be unveiled. when the flame dies down, put more incense on the ashes, and invoke god according to the forms of the religion to which the dead person belonged, and according to the ideas which he himself possessed of god. while making this prayer we must identify ourselves with the evoked person, sp

EVERBURNING LAMPS

ll. this is a definition that is also used in dragon rouge. dragon rouge views magic as a practical philosophy of the will which enables the progression of the individual and a knowledge about the hidden. dragon rouge www.dragonrouge.ourosicrucian thoughts on the ever-burning lamps of the ancients. by w. wynn westcott frater roseae crucis. the ordinary englishman of to-day considers the idea of a lamp which should be everburning only less absurd than the idea of perpetual motion. to the dabbler in modern science it is but little less absurd, but to the deepest thinkers, and to rosicrucians, a scintillula of light appears on this mysterious subject. the true adept has discovered that although nature is bound in general laws which seem universal, yet in nature herself evidence may be found

dy, and will repay perusal. the darkness of death and the darkness of the tomb are, and have ever been, common phrases; no wonder, then, that the ancients sought to minimise it. hence we find that the relatives 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 r

he 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 shall narrate a few examples, premising that these are instances of different modes of obtaining the desired effect; besides these instances the ancient latin authors speak of the use as illuminants, not alone of lamps, but of natural lucent bodies, which would suffice to dispel the gloom to some slight extent. such

r, as they said, front jupiter tonans. eliphaz levi remarks "it is certain that the zoroastrian magi had means of producing and directing electric power unknown to us "historie de la magie" p. 57. mediaeval scholars have fully debated several points in regard to ever-burning lamps, but in all cases without arriving at any definite result; much erudition has been expended on the question whether a lamp found burning on breaking open a tomb was not ignited by the admission of air, and had not been actually burning until it was disturbed; there is modern evidence in favor of this view, from the analogy of some chemical experiments, as, for example, phosphorised oil is invisible in the dark when enclosed in a sealed vial, when this is opened a light pours forth. on the other hand, evidence exi

is opened a light pours forth. on the other hand, evidence exists that some of the lamps actually paled and went out when the cavern in which they were found was opened, as a fine metal wire made white-hot by electricity in a sealed glass vacuumed ceases to shine when the glass is broken; others again burned on and could hardly be extinguished by water or other means, until the arrangement of the lamp was broken. other authors, taking for granted that some of these lamps had burned for hundreds of years, have discussed the necessary relation between oil or liquid consumed and wick. with regard to wick, there are several names of substances proposed as incombustible; but they are probably only synonyms of one body, namely, asbestos, which is even now used in our gas fires. it does not consu

num carpasium and lapis carystius-see de defectu oraculorum, and pausanias in his atticus. salamander's wool-so called by fria r bacon and joachimus fortius. the ancients, we know, did try incombustible metal wires as wicks; but found that oil would not pass up them, as it does up fibres of cotton or wool.-see "philos. transactions" no. 166, p. 806, of the year 1684. in respect to the oil for the lamp, there is no consensus of opinion as to the nature of it; neither of the authorities who narrate the finding of the lamps describe it in any way, yet many latin authors discuss it. some speak of it as bituminous oil, derived from the earth, thus forecasting the recent extensive use of petroleum. none of them definitely associate it with any known animal or vegetable oil. many mystic reference

nt time the priests of the secret temples of the buddhists in tibet, india, and japan, use asbestos as a wick in lamps, which burn continuously without replenishing. trithemius, libavius, his commentator, and korndorf, about the year 1500, each composed a material, by chemical processes, which they professed would burn for ever. mateer, a reverend missionary, states that he knew of a great golden lamp in a hollow place inside a temple at trevandrum, kingdom of travancore, which he had the best authority for believing had burned continuously for 120 years. the abbe huc, a great traveller, states that he has seen and examined an everburning lamp. by the levitical law-lev. vi, v. 13-the fire on the altar of jehovah was neve r to be allowed to go out; but we are not told that it was ever burni

FAUST

differently upon me works this sign! thou, spirit of the earth, i feel, art nigher. i feel my powers already higher, i glow already as from some new wine. i feel the courage, forth into the world to dare; the woe of earth, the bliss of earth to bear; with storms to battle, brave the lightning s glare; and in the shipwreck s crash not to despair! clouds gather over methe moon conceals her lightthe lamp fades out! mists rise- red beams dart forth around my head- there floats a horror downward from the vault and seizes me! spirit invoked! near me, i feel, thou art! unveil thyself! ha! how it rends my heart! to unknown feeling all my senses burst forth, reeling! i feel my heart is thine and to the uttermost! thou must! thou must! though my life be the cost! he clutches the book and utters the

near i feel to thee! spirit thou art like the spirit thou canst comprehend, not me! vanishes. faust [collapsing] not thee! whom then? i, image of the godhead! and not even like to thee! somebody knocks. o death! i know it- tis my famulusthus turns to naught my fairest bliss! that visions in abundance such as this must be disturbed by that dry prowler thus! wagner in dressing-gown and night-cap, a lamp in his hand.faust turns round impatiently. wagner pardon! i ve just heard you declaiming. twas surely from a grecian tragic play? at profit in this art i m also aiming; for much it can effect today. i ve often heard the boast: a preacher might take an actor as his teacher. faust yes, if the preacher is an actor, there s no doubt, as it indeed may sometimes come about. wagner ah! if thus in hi

te, ye were to be the key. true, intricate your ward, but no bolts do ye stir. inscrutable upon a sunlit day, her veil will nature never let you steal, and what she will not to your mind reveal, you will not wrest from her with levers and with screws. you, ancient lumber, that i do not use, you re only here because you served my father. on you, old scroll, the smoke-stains gather, since first the lamp on this desk smouldered turbidly. far better had i spent my little recklessly than, burdened with that little, here to sweat! all that you have, bequeathed you by your father, earn it in order to possess it. things unused often burden and beset; but what the hour brings forth, that can it use and bless it. why does my gaze grow fixed as if a spell had bound me? that phial there, is it a magne

he love of all mankind stirs in me, the love of god is stirred anew. be quiet, poodle! don t make such a riot! why at the threshold do you sniff the air? lie down behind the stove in quiet! my best of cushions i will give you there. as on the hillside pathway, leaping and running about, you amused us best, so take now too from me your keeping, but as a welcome, silent guest. ah, when the friendly lamp is glowing again within our narrow cell, through heart and bosom light comes flowing if but the heart knows itself well. then reason once again discourses and hope begins to bloom again; man yearns to reach life s flowing sources, ah! to the fount of life attain. snarl not, you poodle! to the sacred strain that now doth all my soul surround, is suited not that bestial sound. we know full well

d stress. i hope that you re not greedy! i rub my hands, i scratch my head- he puts the casket in the press and turns the lock again. away and speedy!to turn the sweet young child that she be led to satisfy your heart s desire and will; and you look around as if to a lecture you were bound, as if before you, living still, stood physics and metaphysics grey! but off! away! exeunt. margaret [with a lamp. here is such close such sultry air! she opens the window. and yet it s really not so warm out there. i feel so strange- i don t know howi wish that mother came home now. from head to foot i m shudderingi m but a foolish, fearsome thing! she begins to sing while she undresses. there was in thule olden a king true till the grave, to whom a beaker golden his dying mistress gave. naught prized h

do. faust up and away! night. an open field. faust and mephistopheles storming along on black horses. faust what weaving are they round the ravenstone? mephistopheles i know not what they are brewing and doing. faust hovering up, hovering down, bending low, bowing down. mephistopheles a witches guild. faust they strew and dedicate. mephistopheles on! on! a prison faust [with a bunch of keys and a lamp, in front of an iron wicket. a long-unwonted shudder over me falls, the woe of human lot lays hold on me. here then she dwells, within these humid walls, and all her crime was a fond fantasy. you hesitate to go her? you fear again to see her near? on! your faltering brings death lingering here! he grasps the lock.someone is singing [inside. my mother, the whore, she has murdered me! my father

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

he torah (as well as, virtually all other mystical traditions, the qu ran has allusions to both vast and small face. for instance, in the light surah, allusions are given for the tree of life, for small face as light upon light, and for vast face as darkness upon thick darkness. 26 allah is the light of the heavens and the earth. the similitude of his light is that of a niche,27 within which is a lamp.28 the lamp is within a glass orb.29 the glass, as it were, a shining star,30 lit with the oil of a blessed olive tree, not of the east, not of the west. its light luminous even though fire touches it not, light upon light. 31 and, later in the surah, or like darkness upon a vast ocean,32 covered with waves upon waves, over them clouds, darkness upon thick darkness.33 and whoever allah gives

tzniyutha, we find: in the cohesion of the attached, in the breath of the weights is vhy. the superior yod y is adorned with the wreath of the ancient one [i.e. the ayin i of vast face, the supernal envelope that is clear and concealing. the superior heh h is adorned with the breath that comes forth in order to animate from the openings of the hollow pillar [i.e. the nose. the superior vav v, the lamp of heavy darkness, which is adorned by its sides; the letters then extend and are included in small face. just as they dwelled in the skull, they are found to be extending into the whole body in order to establish all. 29 the vav v and lower heh h represent the action of the consciousness of small face in the lower worlds. the vav v emanates from the feminine sefirah understanding/north and i

4, 5. 24 torah vayiqra 19:18. 25 q is derived from quelle, the german word for source. 26 relative to the darkness verse, the reader is encouraged to compare its allusions to those found in the first chapter of torah b reshith 1:2, now the earth was unformed and void, and darkness upon the face of the deep. 27 the niche is the tzimtzum (contraction; also called tohu in torah b reshith 1:2. 28 the lamp is the inner court of the tree of life. 29 compare this with the verse from sifra detzniyutha 2: the supernal vav, a lamp of heavy darkness that is adorned by its sides. 30 the shining star is the six-pointed, double-pyramid tree. 31 light upon light is an allusion to small face. 32 darkness upon a vast ocean is an allusion to vast face. 33 darkness upon thick darkness alludes to the conditio

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

r of passionate love. in the supreme hermetic experience, as described in pimander, in which the soul was transformed into the light of the divine mens, in the likeness of which it was created, the body "slept" during the whole vision, the senses being bound whilst the soul left the body to become divine.1 the hermetic trance is described by milton in/ penseroso, his poem on melancholy: or let my lamp at midnight hour be seen in some high lonely tower, where i may oft outwatch the bear, with thrice great hermes, or unsphere the spirit of plato, to unfold what worlds or what vast regions hold the immortal mind that hath forsook her mansion in this fleshly nook; and of those daemons that are found in fire, air, flood, or under ground, whose power hath a true consent with planet, or with elem

FRATER ELIJAH ANGELS OF CHAOS

to another case to defeat the quaklephant. silence and the word was used in this case. the number and gateway of chrnzn is 333. ii/6a: a representation of the word projected which is so orderly and divine that the quaklephant cannot stand it s laser focus. a sarcastic representation of brother elijah in his angelic form, in a interplay hoping for more real friends to play with. ii/6b: we have the lamp. a sigil of harakhan, god of knowledge, and lucifer-christ as unity and love in shadow light. lucifer and christ are the twins of the same being, being divided once and now rejoined for the fun of pandaemonaeon. a perspective of knowledge is given. words (as well as numbers) trap ideas. numbers obviously being more effectual and universal in application. thus we can see that all communication

FULLER J F C SECRET WISDOM OF THE QABALAH

erhaps that light which present-day science calls gradiation h. the sephirotic scheme according to the zohar the act of creation took place as follows: when the most mysterious wished to reveal himself, he first produced a single point which was transmuted into a thought, and in this he executed innumerahle designs, and engraved innumerable gravings. he further graved within the sacred and mystic lamp a mystic and most holy design, which was a wonderous edifice issuing from the midst of thought. 4 this edifice is elohim, the conjunction of the gwho h and the gthese h, as already explained. again we read: before god created the world, his name was enclosed within him, and therefore he and his name enclosed within him were not one. nor could this unity be effected until he created the world

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

ceremonies, they seem in this to be not far astray, if we but extend the application to their sacred bulls and other animals, and not merely to their kings, as herodotus would have us suppose"[55 [55] the round towers of ireland, p. 159. according to the testimony of inman, the pyramid is an emblem of the trinity--three in one. the triangle typifies the flame of sacred fire emerging from the holy lamp. with its base upwards it typifies the delta, or the door through which all come into the world. with its apex uppermost, it is an emblem of the phallic triad. the union of these triangles typifies the male and female principles uniting with each other, thus producing a new figure, a star, while each retains its own identity.[56 [56] ancient faiths, vol. i, p. 145. thus the primary significan

o be contemplated only through its manifestations. nirvana is not annihilation, as has been erroneously taught by christian missionaries. as explained by buddhists themselves, it comprehends a state of absolute rest from human strife and wretchedness. it is the absorption or relapsing into the great first principle, whence all life is derived--a state so pure that the human is lost in the divine "lamp of the law! i take my refuge in thy name and thee! i take my refuge in thy law of good! i take my refuge in thy order! om! the dew is on the lotus--rise, great sun! and lift my leaf and mix me with the wave. om mani padme hum, the sunrise comes! the dewdrop slips into the shining sea"[122 [122] arnold, light of asia. from the buddhist colleges at nolanda went forth teachers who, inspired with

ith regard to the worship of fire and light it is related that in jerusalem, at the present time, the easter service is performed by the bishop of the church emerging from a tomb with lighted tapers "from which all crave lights" on the authority of peter martyr, bishop of alexandria in the third century, we are informed that the place in egypt where christ was banished, which is called maturea, a lamp is kept constantly burning in remembrance of this event. although the story of this banishment is doubtless borrowed from the life of the hindoo god crishna, the fact is evident that those who appropriated it, and used it in furbishing the mythical history of christ, had no scruples against fire worship--a religion which we have been taught to regard as belonging exclusively to the pagans. in

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ts ofbenevolencev-especially the healing of the sick. after the deathofchristian rosencreutz, in 1484, his body was embalmed and sealedwithinaseven-sided vault, the locationofwhich remained106 a. e.waite-magicianofmany parts _secret for 120 years until 1604,whenit was discovered by chance, opened, and found to contain not only the perfectly preservedbody,butalso secretmanuscripts, an ever-burning lamp, and other marvels. the vault was resealedand the fraternity, revitalizedby thediscovery,continued to flourish-albeit insecret-downthrough the centuries. at various times during the seventeenth and eighteenth centuries' self-styled rosicrucian bodies arose, briefly flowered, and invariably faded away, leavingnothingbehind them save greater or lesser additions to the accumulated storeofesoteri

: in 1933 thenewyear came inwitha chimney fire at the ramsgate cottage, which waite later learned had been smouldering for some weeks and was only discoveredwhen'smoke from oneofourchimneys was fillingthestreet. somemonthslater156highstreet was sold, and waite and sybil moved to betsycottageat broadstairs, where in1936he was again affected by smoke.hehad fallen asleep one night, leaving a bedside lamp,'whichnever smokes,'burningquietly';butit was a false senseofsecurity, for he 'awoke at 4, nearly strangled by black smoke filling the whole room. an 'awful day' followed, spent entirely in cleaning up after the 'foul lamp grease'.butwaite's ill-health, real or imagined, was exacerbated by domestic stress. in april1916a young schoolmistress, mary broadbent schofield, had joined the fellowship

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

end and took out of it a handful of white powder and strewed it upon the altar in the form of a cross 'unclean, he said, and his voicewas like the tolling of a bell. he opened the other end of the box and took out a handful of ashes, and these also he strewed upon the altar, defiling its white linen covering 'unclean' he said again. he stretched forth hisankh,and with the headofitextinguished the lamp that burnt upon the altar 'unclean' he said a third time, and as he did so, all sense of power seemed to leave the room, and it became flat, ordinary and rather tawdry. taverner alone seemed real, all the rest were make-believe."forthose who knewthegoldendawnandits magiciansthemessagewasclear-mathersservedthegoodandtrue,crow255leythefalseandevil.kingdom87crowley,ofcourse, served as a model ma

to watch over the cup of cleansing water; and to purify the hall, thefratresandsororesand the candidate with water.'kerux:'my place is on the hither side of the portal. my duty is to see that the furniture of the hall is properly arranged at the opening; to guard the door from within; to admitfratresandsorores;to watch over the reception of candidates; to lead all circumambulations, carrying the lamp of my office; and to makeappendixc107all announcements and reports. my lamp is the imageofthe lightofhidden knowledge; my wand ofits mastery over the heart and elements.'hegemon:'myplace is between the pillars, and i preside over the symbolic gatewayofthe secret knowledge. i am the reconcilia255 tion between light and darkness. my white robe signifies purity. ibeara mitre-headed sceptre, embl

in silence and only silence can express, i proclaim that the sun has risen.'appendixckierophant:'khabs (knocks)hiereus:'am'(knocks)hegemon:'pekht (knocks)hiereus:'konx (knocks)hegemon:'om'(knocks)'pax'(knocks)begemon:'light (knocks)hierophant:'in (knocks)hiereus:'extension (knocks) end of the ceremony of the opening of the temple.12609ceremonyofthe admissionofa neophytethekerux removes the rose, lamp, chalice and paten from altar.hierophant:'fratresandsororesof the order of them.267 r.267.1 have received a dispensation from the second order to admita.b.to the 0=0 degree of neophyte, in witness whereof 1 command the honoured hegemon to see that the candidate is prepared.'thehegemon rises, removes his chair between the pillars and passes without the portal. he instructs the sentinel to prep

ht the kerux finallyremoves the hoodwink and the sentinal turns up the light.hierophant:'wereceive you into the orderofthe khabs'.hiereus:'am'hegemon:'pekht'hiereus:'konx'hegeman:'om'hierophant:'pax'hegemon:'light'hierophant:'in'hiereus:'extension'116thegoldendawnthethreechiefofficers remove their sceptres and sword from above the headofthe candidate.thekeruxpasses to n.e. of altar and raises his lamp.hierophant(pointing to lamp 'in all your darkened wanderings the lamp of the kerux went before you, signifying the light of the hidden knowledge' all officers return to their stations, except the hegemon. all members are seated.hierophant:'letthe neophyte be led to the eastofthe altar.'thehegemon leads accordingly by n. to e. and places the neophyte half way between the altar and the pillars

dawning in darkness.'hereturns to the white pillar.u8thegoldendawnhierophant:'letthe mystical procession take place in the path255 way of light.'thehegemon leadingneophyte-whomust not pass through thepillars-takesup his position behind the kerux.thehiereus follows and takes his place behind the neophytebutin front of the stolistes and dadouchos. when thus marshalled, the kerux moves forward with lamp and wand.theypass the hierophant once and salute.thehiereus drops out as the procession passes his throne.thehegemon circumambulates twice.therest pass the hierophant three times and then drop out as they reach their respective places.thekerux and neophyte halt on reaching apointn.w.ofthe stolistes.hierophant:'you will now take your seat in the north to the westofthe stolistes.'thekerux place

hant three times and then drop out as they reach their respective places.thekerux and neophyte halt on reaching apointn.w.ofthe stolistes.hierophant:'you will now take your seat in the north to the westofthe stolistes.'thekerux places the neophyte accordingly and passes with sol round the altar to his seat.thehegemon replaces the chair between the pillars and sits down.thekerux restores the rose, lamp,cupand paten to altar and returns with sol to his place. all are seated.hierophasu:'frater neophyte, at the conclusion of thecere255mony of your admission into the0=0 gradeofthe honourableorderofthem.267.r.267.velg'.d.267.,we extend to you our loving welcome upon the occasion of your admission among us, which has so far fulfilled your desire for the attainmentofoccult knowledge. i will now di

through light and waken in twilight.thechairofthe hegemon who is seated between the pillars, with mitre-headed sceptre, is the placeofbalanced power betwixt the ultimate light and the ultimate darkness. these meanings are further indicated by our insignia and the colours of our robes.thewandofthe kerux is a beam from the light of the hidden wisdom, and his lantern is an emblem of the ever-burning lamp borne by the guardianofthe mysteries.theseal of the stolistes at the gate of the north, signifyingcold, is the place of the guardian of the cauldron and the well of water.theseal of the dadouchos in the south, signifying heat, is the place of the guardianofthe lake of fire and the burning bush' a pause.hierophant:'frater kerux, i command you to declare that the neophyte has been regularly ini

GILBERT THE MAGICAL MASON

tance, it is said, although they could not live longer than the time appointed by god, yet were they free from disease and pain. that fraterj.0.was very expert in the kabala, the mystic philosophy of the chaldee and hebrew initiates.thattheir burial places should all be kept secret, and they claimed the possession of the art of embalming. they claim the knowledge of the secret of the ever-burning lamp, which is often referred to in the medieval occult authors.24themagical masonthe power of foresight, as shown by the inscription of the vault door. in the vault were found,inter alia,'wonderful artificial songs; these we may take to be what the eastern adepts called mantrams, that is portions of language in a certain rhythm for recitation in magical ceremonies.they condemned gold-making for p

ave to devote our hours of daily work to the living present and to the teachings of those whose sun is still in the ascendent.[an address to the rosicrucians assembled at bearstead, in kent, 14 september 1907. reprinted in s.r.i.a.,transactionsof themetropolitancollege(1907, pp. 7-11.]5. rosicrucianthoughtsontheever-burning lampsoftheancientstheordinary englishman of today considers the idea of a lamp which should be ever burning only less absurd than the idea of perpetual motion. to the dabbler in modern science it is but little less absurd,butto the deepest thinkers, and to rosicru255 cians, a scintillula of light appears on this mysterious subject.thetrue adept has discovered that although nature is bound in general laws which seem universal, yet in nature herself evid255 ence may be fo

dy, and will repay perusal. the darkness of death and the darkness of the tomb are, and have ever been, common phrases; no wonder, then, that the ancients sought to minimise it. hence we find that the relatives 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, evenifit 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 rea

he 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 shouldbumuntil deranged by the barbarian invader of its precincts. i shall narrate a few examples, premising that these are instances of different modes of obtaining the desired effect; besides these instances the ancient latin authors speak of the use as illumi255 nants, not alone of lamps, but of natural lucent bodies, which would suffice to dispel the gloom to some slight extent. suc

clouds, or, as they said, from jupiter tonans. eliphaz levi remarks-'itis certain that the zoroastrian magi had means of producing and directing electric power unknown to us'(histonedelamagie,p. 57) medieval scholars have fully debated several points in regard to ever-burning lamps,butin all cases without arriving litany definite result; much erudition has been expended on the question whether a lamp found burning on breaking open a tomb was not ignited by the admission of air, and had not been actually burning until it was disturbed; there is modern evid255 ence in favour of this view, from the analogy of some chemical experiments, as, for example, phosphorised oil is invisible in the dark when enclosed in a sealed vial, when this is opened a light pours forth. on the other hand, evidenc

s is opened a light pours forth. on the other hand, evidence exists that some of the lamps actually paled and went out when the cavern in which they were found was opened, as a fine metal wire made white-hot by electricity in a sealed glass vacuum ceases to shine when the glass is broken; others again burned on and could hardly be extinguished by water or other means, until the arrangement of the lamp was broken. other authors, taking for granted that some of these lamps had burned for hundreds of years, have discussed the necessary relation between oil or liquid consumed and wick. with regard to wick, there are several names of substances proposed as incombustible; but they are probably only synonyms of one body, namely, asbestos, which is even now used in our gasfires. it does not consum

ch, also aslinum carp255 asiumandlapis carystius-see de defectu oraculorum,and, pausaniasinhisatticus. salamander'swool-socalled by friar bacon and joachimus fortius.theancients, we know, did try incombustible metal wires as wicks;butfound that oil would not pass up them, as it does up fibres of cotton or wool. seephilos. transactions,no. 166, p. 806, of the year 1684.inrespect to the oil for the lamp, there is no consensus of opinion as to the natureofit; neitherofthe authorities who narrate the finding of the lamps describe it in any way, yet many latin authors discuss it. some speakofit as bituminous oil, derived from the earth, thus forecasting the recent extensive use of petroleum. none of them definitely associate it with any known animal or vegetable oil. many mystic references are

GILBERT THE SORCERER AND HIS APPRENTICE

e atthefarm of templestones, whereat the illuminatien was given by candles made of hares' fat, the effect of which was said to be that it constrained the women present to east off their clothes and nevercease dancing till the candles bad burnt themselves out, there is. little but vague tradition of .this formula, but. it is interesting that baptista porta mentions asimiliareffectas coming .from a lamp filled with hares' fat, and reginald scott in hisdiscoveryofwitchcrafthas some instancesofa like character. from earliest times, and ill allcountries,stones have been set up for blessing or cursing.butthe old rituals have been tnostly lost,and.modern instance8care rate. one such, however ,1metwith on a farm in one of the wildest districts of west rossmanyyears ago. about a stone's throw from

al globe, for the purpose of this illustration it produces the same198 the sorcerer and his apprenticeeffect. when that picture reaches the interior surface ofthehollow globe, part of it goes on and part of it is kept back. i add another illustration. if you are going along in a railway carriage by day, and you look out of the window, you see the surrounding country; but as night comes on and the lamp is lighted in the carriage, you look outofthe window, and you do not see the surrounding country,butyou see the reflection of the railway carriage. betwixt and between in the twilight you see both, you see the reflection of the interior of the carriage like a spectral form upon the landscape outside; and even in the broad daylight, you canifyou choose see that reflection of the interior of th

GOLDEN DAWN RITUALS A

dge 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 hold the lamp of the golden dawn and the r.r. et a.c. the current chief of the order is g.h. frater p.c.a. 7=4 and the co-chiefs are g.h. frater b.h. 5=6 and g.h. soror r.d. 7=4. each adept contributes whatever he or she can to the order. the contributions are used to maintain both the golden dawn and the r.r. et a.c. as well as to provide an income for the g.h. chief of the order; thus allowing him to act

GOLDEN DAWN RITUALS D

her. in spiritual or sephirotic workings, or even in workings where you are rising up in the planes, the lotus is to be inclined toward the forehead. consecration of the lotus wand the tools necessary for the consecration of the lotus wand are! a private room! the white triangle! the red cross of six squares! incense (frankincense or myrrh! a rose, representing m! a cup of wine, representing n! a lamp, representing o! bread and salt, representing l! the altar draped in black. it is also important to get an astrological figure of the position of the heavens at the time of consecration. however, the zodiacal wheel is also appropriate for the consecration of the lotus wand. to be more specific, an actual time figure of the constellations will aid the adept should he or she wish to chose to ut

is important to invoke and enflame yourself in this consecration with as much energy and internal force that you can muster, for this will enliven your lotus wand. make sure you are holding the wand by the appropriate band while performing each individual invocation. during each separate invocation, hold the appropriate elemental tool in the left hand. for example, for a, you would be holding the lamp, for b, you would be holding the bread and salt etc. here is the invocation that is used for all twelve. refer also to the chart on the next page to fill in the names of each zodiacal band. 7 sign divine name hebrew tribe angel color a hwhy h gad melchidael red b whhy w ephraim asmodel red-orange c hhwy z manasseh ambriel orange d yhwh j issachar muriel amber e hywh f judah verchiel lemon-yel

GOLDEN DAWN RITUALS ENOCHALL

of earth tablet. hroan: angel ruling roan and companions. hru: cacodemon, counterpart of the angel ruoi. hsa: cacodemon, counterpart of the angel saiz. 28 hsg: cacodemon of air angle of fire tablet. htmorda: senior of luna on the air tablet. htnbr: kerubic name of earth angle of air tablet. hua: cacodemon of air angle of fire tablet, countepart of the angel vasg. hubai: lanterns. hubaio: lantern/ lamp. hubar: continual burning lamps/ lanterns. hubardo: lamp. hubaro: living lamps or lamps living. hucacha (meaning unknown) huseh (meaning unknown) hxgsd: kerubic name of fire angle of air tablet. hxrn: subservient angel of earth angle of water tablet. hzn: cacodemon of air angle of earth tablet. i: are/ is/ in/ angel (filius lucis) associated with sol, name of saturn heptagram. i corsca: is su

GOLDEN DAWN RITUALS F

ndred times and even more. it only makes sense that the more you empower a tool, the more effective it will be for you in your magical workings. the adept should have an altar that is draped in black. upon the altar is the red cross and the white triangle as in the neophyte grade in the hall of the neophyte. in addition to the cross and triangle upon the altar a rose is placed as a symbol of m, a lamp or small censer as a symbol of o a chalice to symbolize n, and bread and salt to represent types of l. the chalice filled with wine representing the element of n should be placed between the triangle and the cross as the mystical repast of the four elements of the 0=0 initiation. the adept should be dressed in the regalia of the second order. in addition to the implements that are set on the

GOLDEN DAWN RITUALS Z1

as though the crucified one, having raised the symbol of self-sacrifice, had thus touched and brought into action in matter the divine triad of light. around the cross are the symbols of the four letters of the name jehovah with the c of hwchy being only implied and not expressed in the outer order. at the east is the mystical rose, allied by its scent to the element of m. at the south is the red lamp, allied by its flame with the element of o. at the west is the cup of wine, allied by its fluid form to the element of n. at the north are bread and salt, allied by their substance to the element of l. the elements are placed upon the altar according to the winds "for osiris onnophris who is found perfect before the gods, hath said 'these are the elements of my body, perfected through sufferi

idiary form. the kerux is ano-oobist empe-eeb-te "anubis of the east" sentinel is ano-oobi em-pemen-te "anubis of the west" the kerux is the herald, the guardian and watcher within the temple, as the sentinel is the watcher without, and therefore is his charge the proper disposition of the furniture and stations of the temple. he is also the proclaimer. his peculiar ensigns of office are: the red lamp to signify the hidden o over which he watches. the magic staff of power to represent a ray of the divine light which kindles the hidden o. two potions whereby to produce the effect of blood. 13 he is the guardian of the inner side of the portal, the sleepless watcher of the gods and the preparer of the pathway to divine wisdom "watcher for the gods" is the name of kerux, and he is ano-oobist

GOLDEN DAWN RITUALS Z2

phant. candidate passes on. 16. p candidate led to west of altar. hierophant advances by the path of samekh. officers form the triangle. prayer of hierophant. 17. q candidate rises. hierophant addresses him, long has thou dwelt in darkness. quit the night and seek the day. hoodwink finally removed. scepters and swords joined. we receive thee, etc. then the mystic words. 18. r hierophant indicates lamp of kerux. he commands that the candidate be conducted to the east of the altar. he orders hiereus to bestow signs, etc. hiereus places candidate between pillars. signs and words. he orders the fourth and final consecration to take place. 19. s hegemon removes rope and invests candidate with his insignia. hiereus then ordains the mystic circumambulation in the path of light. 20. t hierophant l

q. now does the aspirant s soul re-enter unto his gross-form. he dreams in divine exstasis of the glory ineffable which is in the bornless beyond. meditating does he arise, and lifts to the heavens, his hands and his eyes, and his hopes and concentrating his will on the glory, low murmurs he the mystic words of power. r. so also does he presently repeat the words of the hierophant concerning the lamp of the kerux, and so also passeth he by the east of the altar unto between the pillars. standing between them (or formulating them if they be not there as it appears unto him, so raises he his heart unto the highest faith, and so he meditates upon the highest godhead he can dream of. then, let him grope with his hands in the darkness of his ignorance, and in the enterer sign invoke the power

GOLDEN DAWN RITUALS Z3

and of the sephiroth. then the hierophant, dadouchos, hiereus, and stolistes formulate a circle enclosing the symbol, which is again sealed by the hegemon. then the officers, being careful to follow the course of the sun, deposit in turn, their insignia upon the altar, taking therefrom instead the mystical symbols of the body of osiris corresponding to their cardinal points. the hegemon takes the lamp of kerux. the kerux then circumambulates, halting at the cardinal points and facing them, representing the course of the sun through the zodiac in order to attract the solar ray. under the control of its superior, the light of osiris, and the adorations are performed at the stations of the kerubim to mark the limits of the circle. this time, it is with the lamp of the watcher of the gods and

GOLDEN DAWN RITUALS ZAM12

dept "the light of the cross (forms a cross 'and the bread and salt are as the foundations of my body which i destroy in order that they may be renewed (lifts bread and salt on high (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'and the fiery red flame that darts and flashes through the universe is the energy of mine undaunted will (lifts the lamp on high) 3 (first adept rings the bell during iao) all "iao" chief adept "the light of the cross (forms a cross 'for i am osiris triumphant, even osiris onnophris, the justified one. i am he who is clothed with the body of flesh, yet in whom is the spirit of the great unknowable one. i am the lord of life, triumphant over death. he who partaketh with me shall rise with me. i am the manifestor

spirit, for by names and images are all powers awakened and re-awakened (third adept draws invoking pentagrams of spirit, both passive and active, using the lotus wand held by the white band) chief adept "i invite you brothers and sisters of the red rose upon the golden cross, to inhale with me the perfume of this rose as a symbol of air (smell the rose. to feel with me the warmth of this sacred lamp as a symbol of fire (waves hand over the lamp. 5 to eat with me this bread and salt as types of earth (dips the bread into the salt and eats it. and finally, to drink with me this wine, the consecrated emblem of the element of water (makes a cross with the cup then drinks it (the chief adept then looks to the first adept, makes the sign of the enterer toward first adept and the first adept re

GOLDEN DAWN RITUALS ZAM15

by consecration, the adept requires to be healthy, pure, strong in mind, free from anxiety and apart from disturbances. he requires also to have mastered the details of the ceremony and to be familiar with the proper pentagrams and other symbols. the consecration ritual of the sword prepare: the chamber, the central altar draped in black, red cross and white triangle, rose and incense, cup and n, lamp, plate and salt, white robe, sash, consecrated rose cross and lotus wand, new sword, red cloak, hierophant's lamen, an invocation to f and hrwbg. in addition, prepare an astrological figure to show the position of f at the time. in wording and in formulating the invocation to the forces of hrwbg, force and strength are to be specially requested. step 1 place the sword upon the central altar w

GOLDEN DAWN RITUALS ZAM21

of bitom and by the names oip teaa pdoce, i consecrate thee with the magic fires of light" 4 (faces west, swings/ and draws the cross in the air with the incenser "in the name of yhvh tzabaoth, and in the name of the great archangel of fire michael, i consecrate thee with fire" magus of fire (he then lights the four red lamps at the edge of the circle, starting in the east and ending at the fifth lamp sitting on the center altar, while saying at the beginning of the lighting "and when all the phantoms have vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe. hear thou the voice of fire (returns to position) chief adept (moves to the east, takes air dagger and draws the invoking pentagram of air "i exorcise all ev

GOLDEN DAWN RITUALS ZAM24

word_ i lay down my sceptre (takes rose from the altar and returns to his place) hiereus (passes directly to the altar and lays down his sword "with the password_ i lay down my sword (picks up cup) hegemon (comes directly to the east of the altar and lays down sceptre "with the password_ i lay down my sceptre (hegemon remains standing east of the altar) kerux (comes direct to the altar, hands his lamp to the hegemon, and lays down his wand "with the password_ i lay down my lamp and wand (kerux returns to place. hegemon returns to place also, taking the lamp of the kerux) stolistes (comes around by the east to the south to the west of the altar and puts down cup "with the password_ i lay down my cup (takes the paten of bread and salt and returns to place) dadouchos (dadouchos comes direct t

returns to place. hegemon returns to place also, taking the lamp of the kerux) stolistes (comes around by the east to the south to the west of the altar and puts down cup "with the password_ i lay down my cup (takes the paten of bread and salt and returns to place) dadouchos (dadouchos comes direct to the altar and lays down censer "with the password_ i lay down my censer (dadouchos takes the red lamp from the altar and returns with the sun to his place) 4 (kerux passes to the northeast to begin his circumambulation. kerux moves to the east and halts before the hierophant) all face east. hierophant (holding up the rose, faces east "let us adore the lord of the universe. holy art thou, lord of the air, who hast created the firmament (hierophant makes a cross in the air with the rose and sal

t and halts before the hierophant) all face east. hierophant (holding up the rose, faces east "let us adore the lord of the universe. holy art thou, lord of the air, who hast created the firmament (hierophant makes a cross in the air with the rose and salutes) all give theoricus grade sign or the sign of your grade" kerux (passes to the south and faces the dadouchos who turns south holding up the lamp "all face south" dadouchos "let us adore the lord of the universe. holy art thou, lord of fire, wherein thou hast shown forth the throne of thy glory (makes a cross with the lamp) all give philosophus grade sign or the sign of your grade" kerux (passes to the west and faces the hiereus, who turns west holding cup on high "all face west" hiereus "let us adore the lord of the universe. holy art

north" stolistes (turns to the north, holding the paten on high "let us adore the lord of the universe. holy art thou, lord of the earth, which thou hast made for thy footstool (makes a cross with the paten) all give zelator grade sign or the sign of your grade" kerux (passes around the temple to his place "all face toward the altar" hegemon (stands east of the altar, facing west, and holding the lamp of the kerux on high) let us adore the lord of the universe. holy art thou, who art in all things, in whom are all things. if i climb to heaven, thou art there, and if i go down to hell, thou art there also. if i take the wings of the morning and flee unto the uttermost parts of the sea, even there shall thy hand lead me and thy right hand shall hold me. if i say peradventure the darkness sha

e uttermost parts of the sea, even there shall thy hand lead me and thy right hand shall hold me. if i say peradventure the darkness shall cover me, even the night shall be turned light unto thee! thine is the air with its movement! thine is the fire with its flashing flame! thine is the water with ebb and flow! thine is the earth with its enduring stability (makes a cross over the altar with the lamp. hegemon keeps the lamp "all give the neophyte grade sign toward the altar" imperator "by the power and authority vested in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits his throne, which is taken by the imperator. hierophant then goes to the east of the altar and lays down the rose. he returns to the east and lays down his lamen and cloak at the foot of the thro

in me, i confer the new password. it is" 5 (hierophant, taking the rose, quits his throne, which is taken by the imperator. hierophant then goes to the east of the altar and lays down the rose. he returns to the east and lays down his lamen and cloak at the foot of the throne, and takes his place in the east as a member of the temple (in the same manner the hiereus sets down the cup, hegemon the lamp of the kerux, stolistes the paten, dadouchos the red lamp in turn, and lay their lamens at the foot of the dais and all are seated with the members of their own rank) praemonstrator (rises to read out the names of the new officers "the officers appointed to do the work of the temple for the ensuing six months are. the brethren of the outer order will now retire for a season (kerux gathers up

dressing them) hierophant "by the powers to me committed, i ordain you kerux of this temple for the ensuing six months, to guard the inner side of the portal, and to lead all mystic processions. i pray that you may ever go before us with the torch of the higher luminaries, uttering the watchwords of the day. thanks be to god, my brother, for the admirable light" kerux "by the password, i claim my lamp and wand" hierophant "let the stolistes come to the east (does this "by the powers in me committed, i ordain you stolistes of this temple for the ensuing six months, to watch over the cup of clear water, and to purify the hall, the brethren and the candidate. may you also, in your own soul, be sprinkled in hyssop and be cleansed, may you be washed and made whiter than snow. thanks be to god

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

came over me, i relaxed my hold on his arms, joined my palms in reverential salutation, and wanted to jump out of bed to show him respect. but his hand and voice stayed me, and after a few sentences had been exchanged, he took my left hand in his, gathered the fingers of his right into the palm, and stood quiet beside my cot, from which i could see his divinely benignant face by the light of the lamp..presently, i could feel some soft substance forming in my hand, and the next minute the master laid his kind hand on my forehead, uttered a blessing, and left..i found myself holding in my left hand a folded paper enwrapped in a silken cloth. the letter, as it turned out, predicted the death of two enemies of the theosophical society, which swiftly came to pass. the actual identity of master

and the other characters in the engraving (see next page. 90 allen h. greenfield aleister crowley was placed in the central position in the grouping of five musicians. i found other heads to place on the other bodies: to crowley s right, jacob frank and meade layne. to his left, mark probert and max theon. in the foreground, i added a character i d found in another old french publication. it is a lamp shaped like a rather rotund man, with a flaming penis. i named him fire man (there was an inside joke to this, which had to do with the band alamantra s song lunch lady arms) i later discovered a similar female counterpart, a pitcher, who goes under the name tank girl. left: fireman right: tankgirl secret cipher of the ufonauts 91 to the left of this assembly are (presumably) the people who l

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

step 11. after observingthis square siufficiently, return to your physical body and employ the banishing pentagram and hexagram of earth. record your experiences in your magical diary. 138 the thirty aethyrs andan angel cometh forth, and. he taketh me aside into a little chamber in one of the nine towers. this chamber is furnished with maps of many mystical sities. there is a table, and a strange lamp, that gines light by jettingfour columns of vortex rings of luminous smoke. and he points to the map of the aethyrs, that are arranged as a flaming sword, so that the thirty aethyrs go into the ten sephiroth. and the first nine are infinitely holy. aleister crowley, the vision and the voice, the 9th aethyr enochian magick describes thirty aethyrs or aires that are situated above/behind our ph

ed in the 8th aethyr, zid. until then, you can achieve various degrees of this knowledge and conversation. the exercise below can be practiced at any time to prepare you for this encounter, but it must be done on a regular basis for best results. step 1. set aside a special chamber or area to be used only for this exercise. there should be no windows or distractions of any kind. suspend a magical lamp with red glass from the ceiling and use it to burn olive oil. beneath the lamp set up your magical altar. on the altar place a copy of the watchtower tablets that you have made yourself, and your magical weapons including a wand made by yourself 247 247 from almond or hazel wood. step 2. hold your talisman of iliatai in your left hand. step 3. hold your magical wand in your right hand and con

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

c]?u geornlice scealt mid ylpenbsenenon (ivory) stasfe i'u eorsan delfan, and:>onne ]m hire handa and hire fet geseo >onne hiindes gewris ?u hi (tie her to a dog, nim])onne p one oserne ende, and gewris to anes swiran (neck, swa]>set se htmd hungrig si, wurp (throw) him si^san mete to foran, swa])fet he hine ahrascan (reach) ne msege, buton he mid him]?a wyrte upabrede^ she shines by night like a lamp, has head, hands and feet, must be bewritten with iron lest she escape, is not to be touched with iron, but dug up with an ivory wand: several things betray a latin origin (bewritan circumscribere. it is to be fastened to the dog's neck instead of his tail; conf. belg. mus. 5, 114 [josephus wars 7, 6, 3: root baaras pulled up by dog. pliny ascribes a' vim somnificam' to mandragoras. stem. 194

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

he beginning of may, would after the conversion of the saxons be shifted back to the christian feast. 2 those mountain fires of the people are scarcely derivable from the taper lighted in the church the same day: it is true that boniface, ep. 87 (wiirdtw, calls it ignis paschalis, 5 and such easter lights are still mentioned in the 16th century. 4 even now in the hildesheim country they light the lamp on maundy thursday, and that on easterday, at an easter fire which has been struck with a steel. the people flock to this fire, carry ing oaken crosses or simply crossed sticks, which they set on fire and then preserve for a whole year. but the common folk dis tinguish between this fire and the wild fire elicited by rubbing wood. jiiger (ulin, p. 521) speaks of a consecration of fire and of l

HAMIL THE ROSICRUCIAN SEER

t as well asjcould wish. i must admit that during this deprivation i have after business been in a seeming indolent state unwilling to read and still lesstowrite-butthese long wearying days when candle light comes one feels too idle to do anything,buti have been, ever since i had the pleasure of seeing you here, exceedingly unwell and taking powerfulmedicines-infact like the glow worm 'trimmed my lamp and stayed at home' all the winter. in your case the symptoms are much more serious. you areactingofcourseundermedical advicebutif you come to london i hope you will consult adolphe didier! thesomnam255bulist. some years ago he gave me a marvellous instanceofhis remarkable faculty and quite upset the assuranceof3m.dsto my fearsofapoplexy, or rather paralysis. we also have amrashman-who has pe

HELENA BLAVATSKY NIGHTMARE TALES

floor to ceiling with book shelveson which were many antiquated folios, as well as works of a more recent date. in the centre stood a largeold-fashioned table, littered over with manuscripts and writing materials. before it, quill-pen in hand, sat anold man; a grim-looking, skeleton-like personage, with a face so thin, so pale, yellow and emaciated, that thelight of the solitary little student's lamp was reflected in two shining spots on his high cheekbones, as thoughthey were carved out of ivory. as i tried to get a better view of him by slowly raising myself upon my pillows, the whole vision, chalet andstudy, desk, books and scribe, seemed to flicker and move. once set in motion, they approached nearer andnearer, until, gliding noiselessly along the fleecy bridge of clouds across the st

alarm to the farthest corner. round and round the dervish swung his livingburden, she remained perfectly passive. the motion increased in rapidity until the eye could hardly follow thebody in its circuit. this continued for perhaps two or three minutes, until, gradually slackening the motion heat length stopped it altogether, and in an instant had landed the girl on her knees in the middle of the lamp-litcircle. such was the eastern mode of mesmerization as practised among the dervishes. and now the dwarf seemed entirely oblivious of external objects and in a deep trance. her head and jawdropped on her chest, her eyes were glazed and staring, and altogether her appearance was even more hideousthan before. the dervish then carefully closed the shutters of the only window, and we should have

miss h- gives a little gasp, blushes and smiles, and concentrates her thoughts again. the picture of thesteamer vanishes; the magic moon remains for a few moments blank. but new spots appear on its luminousface, we see a library slowly emerging from its depths- a library with green carpet and hangings, andbook-shelves round the sides of the room. seated in an arm-chair at a table under a hanging lamp, is an oldgentleman writing. his gray hair is brushed back from his forehead, his face is smooth-shaven and hiscountenance has an expression of benignity. the dervish made a hasty motion to enjoin silence; the light on the disk quivers, but resumes its steadybrilliancy, and again its surface is imageless for a second. we are back in constantinople now and out of the pearly, depths of the shie

HINE P OVEN READY CHAOS

eloped by austin osman spare, which has become one of the core techniques associated with chaos magic. the early growth of chaos magic was characterised by a loose network of informal groups who came together to experiment with the possibilities of the new current. with the demise of the new equinox, the chaos kids reported their results and heresies in the pages of chris bray s new magazine, the lamp of thoth. the early chaos books were joined by two tapes the chaos concept which discussed the basics of chaos magic, and the chaochamber, a science-fiction pathworking which combined elements of star trek, michael moorcock, and h.g. wells. chris bray s sorceror s apprentice press then re-released, liber null, the book of results, as well as two new books, pete carroll s psychonaut, and ray s

s chaos introduced a situationist perspective into the chaos debate, predicted the glamour for chaos-isms as experimentation turned inevitably into fashion accessory, and then proceeded to identify various magical leaders and tear them apart with the eagerness of a whole pack of greek cynics. the debate over the progression of the chaos current raged throughout these zines and the aforementioned lamp of thoth. arguments begun in one zine spilled over into another and sides were drawn up as some voices allied with others, though allying with birroco s iconoclastic stance on chaos turned out to be a tactical error, as he invariably massaged the egos of his allies only to drag them down at a later date. in 86 the s.a. press released julian wilde s grimoire of chaos magic, the first book on c

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

which i sent on to bro. wilson. i find it is exactly the same as his, only he powders his more which makes it burn better. he is getting more of the verbena from. sp.ai? ilson is going to get me a platinum cup for burnmg it m like what he has. coal would be difficult for me to get at in the early morning. h.p.b. told him that any other metal would set free the elementals [nature spirits. a spirit lamp is burned under it. one of our friends the keightleys i has platinum and a spirit lamp for the purpose. in haste. 26 the alchemist of the golden dawn the yoga, reprinted from the arya magazine nos. i& ii. 3s. the two. there are also "occult science, the science of breath" and sabhapty swami on vendatic raj yoga. these 2 together come to 3s. including postage. the incense of dhoop is reserved

HP LOVECRAFT A DARK LORE

, unreachable world beyond the curling smoke; picking out individual roofs and chimneys and steeples, and speculating upon the bizarre and curious mysteries they might house. even with optical aid federal hill seemed somehow alien, half fabulous, and linked to the unreal, intangible marvels of blake's own tales and pictures. the feeling would persist long after the hill had faded into the violet, lamp-starred twilight, and the court-house floodlights and the red industrial trust beacon had blazed up to make the night grotesque. of all the distant objects on federal hill, a certain huge, dark church most fascinated blake. it stood out with especial distinctness at certain hours of the day, and at sunset the great tower and tapering steeple loomed blackly against the flaming sky. it seemed t

he grave of a man whose ghost stalked by night. it is impossible to say what monstrous depth i had attained when my spade, and soon my feet, broke through the ground beneath. the event, under the circumstances, was tremendous; for in the existence of a subterranean space here, my mad theories had terrible confirmation. my slight fall had extinguished the lantern, but i produced an electric pocket lamp and viewed the small horizontal tunnel which led away indefinitely in both directions. it was amply large enough for a man to wriggle through; and though no sane person would have tried at that time, i forgot danger, reason, and cleanliness in my single-minded fever to unearth the lurking fear. choosing the direction toward the house, i scrambled recklessly into the narrow burrow; squirming a

away indefinitely in both directions. it was amply large enough for a man to wriggle through; and though no sane person would have tried at that time, i forgot danger, reason, and cleanliness in my single-minded fever to unearth the lurking fear. choosing the direction toward the house, i scrambled recklessly into the narrow burrow; squirming ahead blindly and rapidly, and flashing but seldom the lamp i kept before me. what language can describe the spectacle of a man lost in infinitely abysmal earth; pawing, twisting, wheezing; scrambling madly through sunken -convolutions of immemorial blackness without an idea of time, safety, direction, or definite object? there is something hideous in it, but that is what i did. i did it for so long that life faded to a far memory, and i became one wi

mbling madly through sunken -convolutions of immemorial blackness without an idea of time, safety, direction, or definite object? there is something hideous in it, but that is what i did. i did it for so long that life faded to a far memory, and i became one with the moles and grubs of nighted depths. indeed, it was only by accident that after interminable writhings i jarred my forgotten electric lamp alight, so that it shone eerily along the burrow of caked loam that stretched and curved ahead. i had been scrambling in this way for some time, so that my battery had burned very low, when the passage suddenly inclined sharply upward, altering my mode of progress. and as i raised my glance it was without preparation that i saw glistening in the distance two demoniac reflections of my expirin

mp alight, so that it shone eerily along the burrow of caked loam that stretched and curved ahead. i had been scrambling in this way for some time, so that my battery had burned very low, when the passage suddenly inclined sharply upward, altering my mode of progress. and as i raised my glance it was without preparation that i saw glistening in the distance two demoniac reflections of my expiring lamp; two reflections glowing with a baneful and unmistakable effulgence, and provoking maddeningly nebulous memories. i stopped automatically, though lacking the brain to retreat. the eyes approached, yet of the thing that bore them i could distinguish only a claw. but what a claw! then far overhead i heard a faint crashing which i recognized. it was the wild thunder of the mountain, raised to hy

l would lie in whatever relief party mr. ward might send after missing him for a sufficient period. presently, however, he emerged from the open space into the narrower corridor and definitely located the glow as coming from a door on his right. in a moment he had reached it and was standing once more in young ward's secret library, trembling with relief, and watching the sputterings of that last lamp which had brought him to safety. 4 in another moment he was hastily filling the burned-out lamps from an oil supply he had previously noticed, and when the room was bright again he looked about to see if he might find a lantern for further exploration. for racked though he was with horror, his sense of grim purpose was still uppermost; and he was firmly determined to leave no stone unturned i

averse that space again would require his utmost fortitude, but he knew it must be done. fortunately neither the frightful altar nor the opened shaft was near the vast cell-indented wall which bounded the cavern area, and whose black mysterious archways would form the next goals of a logical search. so willett went back to that great pillared hall of stench and anguished howling; turning down his lamp to avoid any distant glimpse of the hellish altar, or of the uncovered pit with the pierced stone slab beside it. most of the black doorways led merely to small chambers, some vacant and some evidently used as storerooms; and in several of the latter he saw some very curious accumulations of various objects. one was packed with rotting and dust-draped bales of spare clothing, and the explorer

HP LOVECRAFT COOL AIR

once celebrated french physician now generally thought dead, and about whom the most inconceivable things had been whispered. as it happened, i burned all these papers undelivered and unopened. his aspect and voice became utterly frightful, and his presence almost unbearable. one september day an unexpected glimpse of him induced an epileptic fit in a man who had come to repair his electric desk lamp; a fit for which he prescribed effectively whilst keeping himself well out of sight. that man, oddly enough, had been through the terrors of the great war without having incurred any fright so thorough. then, in the middle of october, the horror of horrors came with stupefying suddenness. one night about eleven the pump of the refrigerating machine broke down, so that within three hours the p

HP LOVECRAFT HERBERT WEST REANIMATOR

earance. the affair made us rather nervous, especially the stiff form and vacant face of our first trophy, but we managed to remove all traces of our visit. when we had patted down the last shovelful of earth, we- put the specimen in a canvas sack and set out for the old chapman place beyoiid meadow hill. on an improvised dissecting-table in the old farmhouse, by the light of a powerful acetylene lamp, the specimen was not very spectral looking. it had been a sturdy and apparently unimaginative youth of wholesome plebeian type- large-framed, grey-eyed, and brown-haired- a sound animal without psychological subtleties, and probably having vital processes of the simplest and healthiest sort. now, with the eyes closed, it looked more asleep than dead; though the expert test of my friend soon

most of his opportunity and try one change in the formula before disposing of his ghastly prize. we had that afternoon dug a grave in the cellar, and would have to fill it by dawn- for although we had fixed a lock on the house, we wished to shun even the remotest risk of a ghoulish discovery. besides, the body would not be even approximately fresh the next night. so taking the solitary acetylene lamp into the adjacent laboratory, we left our silent guest on the slab in the dark, and bent every energy to the mixing of a new solution; the weighing and measuring supervised by west with an almost fanatical care. the awful event was very sudden, and wholly unexpected. i was pouring something from one test-tube to another, and west was busy over the alcohol blast-lamp which had to answer for a

e pit itself had opened to release the agony of the damned, for in one inconceivable cacophony was centered all the supernal terror and unnatural despair of animate nature. human it could not have been- it is not in man to make such sounds- and without a thought of our late employment or its possible discovery, both west and i leaped to the nearest window like stricken animals; overturning tubes, lamp, and retorts, and vaulting madly into the starred abyss of the rural night. i think we screamed ourselves as we stumbled frantically toward the town, though as we reached the outskirts we put on a semblance of restraint- just enough to seem like belated revellers staggering home from a debauch. we did not separate, but managed to get to west s room, where we whispered with the gas up until da

dawn. by then we had calmed ourselves a little with rational theories and plans for investigation, so that we could sleep through the day- classes being disregarded. but that evening two items in the paper, wholly unrelated, made it again impossible for us to sleep. the old deserted chapman house had inexplicably burned to an amorphous heap of ashes; that we could understand because of the upset lamp. also, an attempt had been made to disturb a new grave in the potter s field, as if by futile and spadeless clawing at the earth. that we could not understand, for we had patted down the mould very carefully. and for seventeen years after that west would look frequently over his shoulder, and complain of fancied footsteps behind him. now he has disappeared. ii. the plague-daemon published mar

HP LOVECRAFT POETRY AND THE GODS

great war, when marcia found herself alone with strange thoughts and wishes, unheard-of yearnings which floated out of the spacious twentieth-century drawing room, up the deeps of the air, and eastward to olive groves in distant arcady which she had seen only in her dreams. she had entered the room in abstraction, turned off the glaring chandeliers, and now reclined on a soft divan by a solitary lamp which shed over the reading table a green glow as soothing as moonlight when it issued through the foliage about an antique shrine. attired simply, in a low-cut black evening dress, she appeared outwardly a typical product of modern civilization; but tonight she felt the immeasurable gulf that separated her soul from all her prosaic surroundings. was it because of the strange home in which sh

mbered accents resounded before the listener. it was the swan of avon, once a god among men, and still a god among gods: write, write, that from the bloody course of war, my dearest master, your dear son, may hie; bless him at home in peace, whilst i from far, his name with zealous fervour sanctify. accents still more familiar arose as milton, blind no more, declaimed immortal harmony: or let thy lamp at midnight hour be seen in some high lonely tower, where i might oft outwatch the bear with thrice-great hermes, or unsphere the spirit of plato, to unfold what worlds or what vast regions hold the immortal mind, that hath forsook her mansion in this fleshy nook* sometime let gorgeous tragedy in sceptered pall come sweeping by, presenting thebes, or pelop s line, or the tale of troy divine

HP LOVECRAFT THE LURKING FEAR

he grave of a man whose ghost stalked by night. it is impossible to say what monstrous depth i had attained when my spade, and soon my feet, broke through the ground beneath. the event, under the circumstances, was tremendous; for in the existence of a subterranean space here, my mad theories had terrible confirmation. my slight fall had extinguished the lantern, but i produced an electric pocket lamp and viewed the small horizontal tunnel which led away indefinitely in both directions. it was amply large enough for a man to wriggle through; and though no sane person would have tried at that time, i forgot danger, reason, and cleanliness in my single-minded fever to unearth the lurking fear. choosing the direction toward the house, i scrambled recklessly into the narrow burrow; squirming a

away indefinitely in both directions. it was amply large enough for a man to wriggle through; and though no sane person would have tried at that time, i forgot danger, reason, and cleanliness in my single-minded fever to unearth the lurking fear. choosing the direction toward the house, i scrambled recklessly into the narrow burrow; squirming ahead blindly and rapidly, and flashing but seldom the lamp i kept before me. what language can describe the spectacle of a man lost in infinitely abysmal earth; pawing, twisting, wheezing; scrambling madly through sunken -convolutions of immemorial blackness without an idea of time, safety, direction, or definite object? there is something hideous in it, but that is what i did. i did it for so long that life faded to a far memory, and i became one wi

ambling madly through sunken -convolutions of immemorial blackness without an idea of time, safety, direction, or definite object? there is something hideous in it, but that is what i did. i did it for so long that life faded to a far memory, and i became one with the moles and grubs of nighted depths. hdeed, it was only by accident that after interminable writhings i jarred my forgotten electric lamp alight, so that it shone eerily along the burrow of caked loam that stretched and curved ahead. i had been scrambling in this way for some time, so that my battery had burned very low, when the passage suddenly inclined sharply upward, altering my mode of progress. and as i raised my glance it was without preparation that i saw glistening in the distance two demoniac reflections of my expirin

mp alight, so that it shone eerily along the burrow of caked loam that stretched and curved ahead. i had been scrambling in this way for some time, so that my battery had burned very low, when the passage suddenly inclined sharply upward, altering my mode of progress. and as i raised my glance it was without preparation that i saw glistening in the distance two demoniac reflections of my expiring lamp; two reflections glowing with a baneful and unmistakable effulgence, and provoking maddeningly nebulous memories. i stopped automatically, though lacking the brain to retreat. the eyes approached, yet of the thing that bore them i could distinguish only a claw. but what a claw! then far overhead i heard a faint crashing which i recognized. it was the wild thunder of the mountain, raised to hy

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

left, i observed it was still dark, though far across the crumbling chimneys to the north i could see lights ominously blazing in the order of dagon hall, the baptist church, and the congregational church which i recalled so shiveringly. there had seemed to be no one in the courtyard below, and i hoped there would be a chance to get away before the spreading of a general alarm. flashing my pocket lamp into the skylight, i saw that there were no steps down. the distance was slight, however, so i clambered over the brink and dropped; striking a dusty floor littered with crumbling boxes and barrels. the place was ghoulish-looking, but i was past minding such impressions and made at once for the staircase revealed by my flashlight- after a hasty glance at my watch, which shewed the hour to be

HP LOVECRAFT THE TERRIBLE OLD MAN

t the delay. had the old man died before revealing where his treasure was hidden, and had a thorough search become necessary? mr. czanek did not like to wait so long in the dark in such a place. then he sensed a soft tread or tapping on the walk inside the gate, heard a gentle fumbling at the rusty latch, and saw the narrow, heavy door swing inward. and in the pallid glow of the single dim street-lamp he strained his eyes to see what his colleagues had brought out of that sinister house which loomed so close behind. but when he looked, he did not see what he had expected; for his colleagues were not there at all, but only the terrible old man leaning quietly on his knotted cane and smiling hideously. mr. czanek had never before noticed the colour of that man s eyes; now he saw that they we

INITIATION INTO HERMETICS

cotton ball that has been soaked in easily inflammable liquid such as ether, alcohol, or petrol. a second spark is to be prepared in the same way with the air element, and the very moment both sparks touch the cotton ball, it will catch fire and begin to burn. having succeeded in this little trick, the magician can make an attempt with the wick of an ordinary candle, and later on with a paraffin lamp. he can do this near and far. apart from it, he can also confine a spark to a glass or a bottle, and fling a water-spark into this container, quick as a flash. as soon as these two sparks touch each other, both elements will explode and the glass or bottle will break into pieces. the magician can compose such artifices himself because he knows and masters the rules. the genuine magician will

gone treatment with a high frequency electric machine. the irradiation of the electric fluid will become stronger and stronger, more pervasive and more subtle by frequent repetitions. by increasing the accumulation of the element, it can even be condensed to such a degree that it can be seen and felt by people who are not trained at all. you can increase this force so far that you can make a neon lamp light up. these exercises naturally are not meant for such or similar purposes, and experiments like these are to serve your own conviction only. apart from that, this power is for high, noble purposes. as soon as you have reached the peak accumulation of an element, viz. the highest degree of radiation, let the fire element together with the electric fluid dissolve into the universe, rid the

awing an enormous quantity of light out of the universe, whether directly or through your own self, concentrating it with the help of the imagination in an accumulated form to the surface of the mirror. this accumulation of light must be repeated several times until the stored up light adopts the shape of a ball or disk that is spreading a brilliant white shine over the entire room, like a strong lamp. frequently repeating this exercise, you ought to see the radiant light imaginarily and feel it streaming like x-rays through your body. transfer your imagination of the desire into the light with the help of your conviction and your faith, and at the same time think that the light is increasing automatically from one hour to the next, form day to day, and that the effect of its emissive powe

elp of a magic mirror. he will notice that gnomes are very tiny sprites, similar to the brownies described in fairy tales. generally they are portrayed as dwarfs with long beards and caps, with long hair, bright eyes and garbed in little cowls. such and similar will be the appearance of the gnome the magician will see in his magic mirror. he will also notice that every sprite is carrying a little lamp of different luminous force in order to find his way in the subterranean kingdom. if the magician has convinced himself of the gnomes shape, he only has to mentally take the shape of a gnome. moreover, he must identify himself with the earth element, i.e, load his whole shape with the earth element without any accumulation. now the magician has to imagine nothing else but to sink down into th

lf of the gnomes shape, he only has to mentally take the shape of a gnome. moreover, he must identify himself with the earth element, i.e, load his whole shape with the earth element without any accumulation. now the magician has to imagine nothing else but to sink down into the subterranean realm of the earth. suddenly he will feel deep darkness surrounding him everywhere. is imagination forms a lamp illuminating the darkness with its bright light. at first he will not discern very much, but by repeating this experiment several times his eyes will become accustomed to this dimness so that he will discriminate beings in his own shape wishing to contact him. after a lot of attempts he will see the sprite folk more distinctly; he will even have the opportunity of seeing them diligent in thei

ISIS UNVEILED

follows the thread and enters, and passing through makes its exit through adam primiu [kadmon, who is conrxaud until the plan for arranging[ laium dupoaitvmis] is ready; it threads through mm from his head to his feet; and in him pn the concealed adam] is the figure of a man "whoso wishes to have an insight into the sacred unity, let him con- sider a flame rising from a burning coal or a burning lamp. he will see first a two-fold light a bright white, and a black or blue h^t; the white light is above, and ascends in a direct li^t, while the blue, or dark light, is below, and seems as the chair of the former, yet both are so in- timately connected together that they constitute only one flame. the seat, however, formed by the blue or dark hght, is again connected with the burning matter whi

radually light pales, heat diminishes, uninhabitable spots multiply on the earth, the air becomes more and more rarefied; the springs of waters dry up, the great rivers see their waves exhausted, the ocean shows its sandy bottom, and plants die. men and animals decrease in size daily. life and motion lose their force, planets can hardly gravitate in space; they are extinguished one by one, like a lamp whidi the hand of the ckokra [servant] neglects to replenish. s^rya (the sun) flickers and goes out, matter falls into dissolution (jrrcjaya, and brahma merges back into dyaus, the unrevealed god, and his task being accom- plished, he falls asleep. another day is passed, night sets in and con- tinues until the future dawn. 709. sepk^ ymtiak. i, 10; fialvu, dv, 4. 710. it is intereating to koi

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

ver everything, and lighting up the place with brilliant radiance, like an intense golden sunset! he started back. then his limbs shook and bent under him as he gazed with terror at the figure of a man, whose face was hidden, as he sat in a studious attitude in a stone chair, reading in a great book, with his elbow resting on a table like a rectangular altar, in the light of a large, ancient iron lamp, suspended by a thick chain to the middle of the roof. a cry of alarm, which he could not suppress, escape from the scared discoverer, who involuntarily advanced one pace, beside himself with terror. he was now within the illuminated chamber. as his foot fell on the stone, the figure started bolt upright from his seated position, as if in awful astonishment. he erected his hooded head, and sh

forbid further approach. now, however, the poor man, not being in a condition either to reasonor to restrain himself, with a cry, and in a passion of fear, took a third fatal step; and as his foot descended on the groaning stone, which seemed to give way for a moment under him, the dreadful man, or image, raised his arm high like a machine, and with his truncheon struck a prodigious blow upon the lamp, shattering it into a thousand pieces, and leaving the place in utter darkness. this was the end of this terrifying adventrue. there was total silence now, far and near. only a long, low roll of thunder, or a noise similar to thunder, seemed to begin from a distance, and then to move with snatches, as if making turns; and it then rumbled sullenly to sleep, as through unknown, inaccessible pas

rred in some way to the rosicrucians, and that the mysterious people of that famous order had there concealed some of their scientific secrets. the place in staffordshire became aftwards famed as the sepulchre of one of the brotherhood, whom, for want of a more distinct recognition 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

eveal any of his doctrines until a period of one hundred and twenty years after his death. the ancient romans are said to have preserved lights in their sepulchres many ages by the oiliness of gold (here steps in the art of the rosicrucians, resolved by hermetic methods into a liquid substance; and it is reported that at the dissolution of monastaries, in the time of henry the eighth, there was a lamp found that had then burnt in a tomb from about three hundred years after christ nearly twelve hundred years. two of these subterranean lamps are to be seen in the museum of rarities at leyden, in holland. one of these lamps, in the papacy of paul the third, was found in the tomb of tullia, cicero s daughter, which had been shut up fifteen hundred and fifty years (second edition of n. bailey s

circlet or band. under her feet burnt lamps, the light of which was extinguished at the opening of the sepulchre. by some inscriptions found about the tomb it appeared that she must have lain there fifteen hundred years. who she was was never known, although many concluded her to be tulliola, the daughter of cicero. this discovery has been reported from various hands. cedrenus makes mention of a lamp, which, together with an image of christ, was found at edessa in the reign of justinian the emperor. notes. 11 it was set over a certain gate there, and elaborately enclosed and shut out from the air. this lamp, as appeared from the date attached to it, was lighted soon after christ was crucified. it was found burning as in fact it had done for five hundred years by the soldiers of cosroes, k

, the oil was taken out and cast into the fire. as it is reported, this wild act occasioned such a plague as brought death upon numbers of the forces of cosroes, sufficiently punished for their sacreligious mischief. at the demolition of our monastaries here in england, there was found in the monument which was supposed to be that of constantius chlorus, father to the great constantine, a burning lamp, which was thought to have continued burning there ever since his burial, which was about three hundred years after christ. the ancient romans are said to have been able to maintain lights in their sepulchres for an indefinite time, by an essence or oil obtained from liquid gold; which was an achievement assumed to have been only known to the rosicrucians, who boasted this among some of their

essence or oil obtained from liquid gold; which was an achievement assumed to have been only known to the rosicrucians, who boasted this among some of their other stupendous arts. baptista porta, in his treatise on natural magic, relates that about the year 1550, in the island of nesis, in the bay of naples, a marble sepulchre of a certain roman was discovered; upon the opening of which a burning lamp, affording a powerful illumination, was discovered. the light of this lamp plaed on the admission of the air, and it was speedily extinguished. it appeared from undoubted tokens in the mode of inscription that this wonderful lamp had been placed in its present receptable before the advent of the saviour. those who saw the lamp declared that the effulgence was of the most dazzling character; t

KETAB E SIYAH

barbed head of bronze, tended by the captive daughters that he had taken and toying with his stolen treasures. now the gate of the house of methuselah was cast open and torn from the hinges on which they hung. by the light of the western sun a chill shadow fell across the very length of the chamber and obscured methuselah and all his throne. the wind's freezing blast extinguished every torch and lamp that only the bloody dusk-light illumined methuselah and his quailing knights, who fled to the furthest extremes of the throne-room. within the broken portal of the threshold stood the black and terrible angel-shape of abaddon. twice the height of man stood the avenger, armoured in plate of iron and bronze, his wings spread wide like the torn pennant on the field, within his hand the bleeding

and the third part of the creatures which were in the sea, and had life, died; and the third part of the ships were destroyed. xii tertius angelus the third angel et tertius angelus tuba cecinit et cecidit de caelo stella magna ardens tamquam facula et cecidit in tertiam partem fluminum et in fontes aquarum and the third angel sounded, and there fell a great star from heaven, burning as it were a lamp, and it fell upon the third part of the rivers, and upon the fountains of waters. xiii carcere prison et cum consummati fuerint mille anni solvetur satanas de carcere and when the thousand years are expired, satan shall be loosed out of his prison. proverbium luciferius the proverbs of lucifer i sapientia wisdom ad sciendam sapientiam et disciplinam to know wisdom and instruction; to perceive

of it were produced the mountains, and from the clang of it the sand-hills, and from its smoke the heavens. then god ascended into heaven, and condensed the heavens, and fixed them without supports, and enclosed the earth. then he took the pen in his hands, and began to write down the names of all his creatures. from his essence and light he created six gods, whose creation was as one lighteth a lamp from another lamp. then said the first god to the second god "i have created heaven; ascend thou into it, and create something else" and when he ascended, the sun came into being. and he said to the next "ascend, and the moon came into being. and the third put the heavens in movement, and the fourth created the stars, and the fifth created el-kuragh- that is to say, the morning star; and so o

L 001

with silence? for he is speech. 4. he is the first and the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet the word is falsehood, and the understanding darkness. and this saying is of all truth. 6. nevertheless it is written; for there be times of darkness, and this as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10. with the coin redeemeth he. 11. his weapons fulfil the wheel; and on what axle that turneth is not known unto him. 12. from all these actions must he cease before the curse of his grade is uplifted from him. before he attain to that which existeth without form. 13. and if at this time h

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

of the deity. in the book of dzyan the same emblem, but without the two lines, was used to denote the same reality, the first logos or word; while in christian mysticism it signifies the christ within the bosom of the father. it was also considered to be a reflection of the blazing star which should be in the centre of the lodge ceiling, it being in this respect the same as the ever-burning ruby lamp. it symbolized his light that gburns ever in our midst h and gshineth even in our darkness h. some students of masonry see the same symbol once more in many of the temples of the druids and scandinavians, which were formed of a circle of stones with one, generally taller than the rest, in the centre. 116. pedestals and columns 117. gour lodges are supported by three great pillars- wisdom, str

who are unable to receive and assimilate this divine force. as man by means of mirrors can reflect the sunlight into a cave or cellar, so also can man reflect the spiritual light upon those darkened souls, and perchance present it to them so that they may be able to receive it and profit by it. all light in the world is but transmuted sunlight; if we burn coal and make gas, or if we burn oil in a lamp, the energy is none the less converted solar energy. 349. the great architect sends forth his power at all levels, but most of all on the higher planes. but the majority of men are not yet sufficiently developed on those higher planes to be directly affected by this force. if, however, those men who are already somewhat developed at those levels will lay themselves open to receive that force

veyed in the english words, for it also included the idea that while he saw it, and approved it, he might also be seen in it, might shine through it and manifest himself. 859. then the r.w.m. said: 860. gbrn, let us prepare ourselves by a few minutes of meditation. h 861. he made a sign with his hand, and the blazing star was extinguished, leaving the lodge in total darkness. each brother had his lamp lit, but the light was perfectly concealed. at each man fs seat was a sort of socket or stand into which his lamp fitted, and when it was laid on that socket its tube was accurately aimed at the corresponding facet of the central altar. each brother (or sister) retained always the same seat, and the coloured glass in the tube of his lantern exactly resembled that in the facet of the altar to

pray the god ra to unveil the hidden light? h (the god ra is the solar logos, manifesting through the sun. 865. the r.w.m. replied: 866. gra unveils his light when we unveil ours. so give that you may receive. h 867. then he left his seat in the darkness, and walked down to the altar, with his two little attendants, and stood with his back to his own throne, but close to the altar. he also had a lamp like all the rest, and he now carried it in his hand. he drew up the slide of his lamp and showed his light, as he said: gi give the light of wisdom, h and aimed that light at the altar in front of him, and as he did so he stretched forth his hand and drew up the corresponding little door. there was a little ledge on which it hitched so that it remained open, and so in response to the coloure

he rest, and he now carried it in his hand. he drew up the slide of his lamp and showed his light, as he said: gi give the light of wisdom, h and aimed that light at the altar in front of him, and as he did so he stretched forth his hand and drew up the corresponding little door. there was a little ledge on which it hitched so that it remained open, and so in response to the coloured ray from his lamp a similar coloured ray shone upon him from the altar. he then handed his lamp to his little acolyte, who carried it back to his chair, and set it in its socket; and then the r.w.m. walked round the table to the other side. 868. then the w.s.w, from his place, said: gi give the light of strength, h and uncovered his light, which also was set in its socket so that the ray of light fell on the e

. we are osiris; through us shall he rise again; through us shall he be reunited; for we be one, even as he is one. h then the brn. joined in and sang the same words in gradually swelling chorus. 901. as their chant ceased the r.w.m. gave the k c and his voice rang out: 902. grise, brn, you who are osiris; as you have received, so give. h 903. he himself rose, turned to the east and uncovered his lamp, throwing its light on the far-away eastern wall of the great hall, saying as he did so: 904. gi, osiris, give the light of wisdom. h all the brn. now faced outwards towards the walls, and the w.s.w. uncovered his lamp and said: 905. gi, osiris, give the light of strength. h 906. then the w.j.w. in the same way sent out the light of beauty, and each brother in turn uncovered his light and sen

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

he found no means of opening this door, but presently discovered two large rings, which he seized; but the only result was to set the brazen wheels revolving with a stunning noise and to cause the platform upon which he stood to sink from beneath him, so that he remained suspended by the rings over an apparently fathomless abyss, from which issued a cold wind which blew out the tiny flame of his lamp and left him in profound darkness. he was left hanging there for a short time, but soon the noise ceased, the platform returned to its former position and the ivory door opened itself. through it he then entered a brilliantly lighted apartment in which he found a number of the priests of isis dressed in the mystic insignia of their offices, who welcomed and congratulated him. on the walls he

he rosicrucians. 655. from the third to the ninth century the following organizations and sects appear; manichaeans; euchites; dionysian artificers; ophites; nestorians; eutychians, and the magistri comacini, of whom we may read in llorente s history of the inquisition, and in professor herzario s i maestri comacini. this author says: in this darkness which extended over all italy, only one small lamp remained alight, making a bright spark in the vast italian necropolis. it was from the magistri comacini. their names are unknown, their individual works unspecialized, but the breath of their spirit may be felt all through those centuries, and their name collectively is legion. we may safely say that of all the works of art between 800 and 1000 a.d, the greater and better part are due to tha

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

ations. iblis and the jinn were exiled from eden and subsequently became demons (also included amongst the outcasts were five of iblis s sons) ejected from the presence of god, these former angels turned to trickery and causing trouble for mortals. one example of good behavior by the jinn is when aladdin, in the book arabian nights, is assisted by a friendly jinni (genie) when he rubs his magical lamp. the jinn were also referred to as good spirits in a dictionary of islam, by thomas p. hughes. the entry (under genii) states: the most noble and honorable among the angels are called the ginn, because they are veiled from the eyes of the other angels on account of their superiority. see also iblis; islam for further reading: the encyclopaedia of islam. leiden: e. j. brill, 1978. glass, cyril

LIBER 777

flowers] 32 crocodile ash, cypress, hellebore, yew, nightshade[[elm] 32 bis bull (cherub of e) oak, ivy[[cereals] 31 bis sphinx (if sworded and crowned) almond in flower table of correspondences 12 xl* precious stones. xli. magical weapons. clxxxvii. magical formul (see col. xli) 0[[star sapphire, black diamond[[no attribution possible] lastal. m. m 1 diamond swastika or fylfot cross, crown[[the lamp. 2 star ruby, turquoise lingam, the inner robe of glory[[the word] viaov 3 star sapphire, pearl yoni, the outer robe of concealment[[the cup, the shining star] babalon. vitriol 4 amethyst, sapphire[[lapis lazuli] the wand, sceptre, or crook ihvh 5 ruby the sword, spear, scourge, or chain agla. alhim 6 topaz, yellow diamond the lamen or rosy cross abrahadabra. iao: inri 7 emerald the lamp and

e wand or caduceus. 13 moonstone, pearl, crystal bow and arrow alim 14 emerald, turquoise the girdle agaph 15 ruby the horns, energy, the burin. 16 topaz the labour of preparation[[the throne and altar. 17 alexandrite, tourmaline, iceland spar the tripod. 18 amber the furnace[[the cup or holy graal] abrahadabra 19 cat s eye the discipline (preliminary[[phoe nix wand] to mega qhrion 20 peridot the lamp and wand (virile force reserved, the bread[[lotus wand. 21 amethyst, lapis lazuli the sceptre. 22 emerald the cross of equilibrium. 23 beryl or aquamarine the cup and cross of suffering, the wine[[water of lustration. 24 snakestone[[greenish turquoise] the pain of the obligation[[the oath] aumgn 25 jacinth the arrow (swift and straight application of force) on 26 black diamond the secret forc

p and wand (virile force reserved, the bread[[lotus wand. 21 amethyst, lapis lazuli the sceptre. 22 emerald the cross of equilibrium. 23 beryl or aquamarine the cup and cross of suffering, the wine[[water of lustration. 24 snakestone[[greenish turquoise] the pain of the obligation[[the oath] aumgn 25 jacinth the arrow (swift and straight application of force) on 26 black diamond the secret force, lamp on 27 ruby, any red stone the sword. 28 artificial glass[[chalcedony] the censer or aspergillus. 29 pearl the twilight of the place and magic mirror. 30 crysolith the lamen or bow and arrow iao: inri 31 fire opal the wand or lamp, pyramid of b[[the thurible. 32 onyx a sickle. 32 bis salt the pantacle or[[bread and] salt. 31 bis black diamond[[the winged egg. table i (continued) 13 xlii* perfu

prophet, young, and in the sign of osiris risen* 18 the child of the powers of the waters: the lord of the triumph of light. a young and holy king under the starry canopy* 19 the daughter of the flaming sword. a smiling woman holds the open jaws of a fierce and powerful lion 20 the prophet of the eternal, the magus of the voice of power. wrapped in a cloke and cowl, an ancient walketh, bearing a lamp and staff* 21 the lord of the forces of life. a wheel of six shafts, whereon revolve the triad of hermanubis, sphinx, and typhon* 22 the daughter of the lords of truth. the ruler of the balance. a conventional figure of justice with scales and balances 23 the spirit of the mighty waters. the figure of an hanged or crucified man* 24 the child of the great transformers. the lord of the gate of

LIBER A

er half an inch. let him fashion about the top a triple flame of gold. let him by his understanding and ingenium devise a deed to represent the universe. let his dominus liminis approve thereof. let the philosophus perform the same in such a way that the baculum may be partaker therein. let it when finished be consecrated as he hath skill to perform, and kept wrapped in silk of fiery scarlet. the lamp. let the dominus liminis take pure lead, tin, and quicksilver; with platinum, and, if need be, glass. let him by his understanding and ingenium devise a magick lamp that shall burn without wick or oil, being fed by the athyr. this shall he accomplish secretly and apart, without asking the advice or approval of his adeptus minor. let the dominus liminis keep it when consecrated in the secret c

LIBER ALEPH

r any element in itself is presently useful and benign, or idle and malignant. here then is a root of conflict between the conscious and the unconscious, and a debate concerning the right order of conduct, how the will may be accomplished. l liber aleph vel cxi 130 dw de ratione pr sidio voluntatis (of reason, the minister of the will) my son, in this case is there darkness, yet this comfort as a lamp therein, that there is no error in the will, but only doubt as to the means of success, else were we as children afeared of night. thus we have need of naught but to consider the matter by wit of reason, and of prudence, and on common sense, and of experience, and of science, adjusting ourselves so far as we may. here is the key of success, and its name is the skill to make right use of circu

LIBER ASTARTE

ntacle, unless that pantacle chance to be of a nature harmonious. but even so it is best to keep the wand and cup; and if one must choose, the cup. for the robes, that of a philosophus, or that of an adept within is most suitable; or, the robe best fitted for the service of the particular deity, as a bassara for bacchus, a white robe for vesta. so also, for vesta, one might use for instrument the lamp; or the sickle, for chronos. 10. concerning the incense and libations. the incense should follow the nature of the particular deity; as, mastic for mercury, dittany for persephone. also the libations, as, a decoction of nightshade for melancholia, or of indian hemp for uranus. 11. concerning the harmony of the ceremonies. let all these things be rightly considered, and at length, in language

LIBER B VEL MAGI

h silence? for he is speech. 4. he is the first and the last. how shall he cease to number himself? 5. by a magus is this writing made known through the mind of a magister. the one uttereth clearly, and the other understandeth; yet the word is falsehood, and the understanding darkness. and this saying is of all truth. 6. nevertheless it is written; for there be times of darkness, and this is as a lamp therein. 7. with the wand createth he. 8. with the cup preserveth he. 9. with the dagger destroyeth he. 10. with the coin redeemeth he. 2 liber b vel magi 11. his weapons fulfil the wheel; and on what axle that turneth is not known unto him. 12. from all these actions must he cease before the curse of his grade is uplifted from him. before he attain to that which existeth without form. 13. an

LIBER CCCXXXV ADONIS

within the cup. esarhaddon. nay, draw not back; nay, then, but lift me up. i would the cup were molten too; i fd drain its blasting agony. liber cccxxxv 8 astarte. in vain. esarhaddon. in vain? nay, let the drinker and the draught in one blaze up at last, and burn down babylon! astarte. all but the garden, and our bed, and.see! the false full moon that comes to rival me. esarhaddon. she comes to lamp our love [a chime of bells without. astarte. i.ll tire my hair. the banquet waits. girls, follow me [they go out, leaving esarhaddon. esarhaddon. how fair and full she sweeps, the buoyant barge upon the gilded curves of tigris. she fs the swan that drew the gods to gaze, the fawn that called their passion to his glades of emerald, the maid that maddened mithras, the quick quiver of reeds that

urt? plenty, in the last resort. letters from his suzerain! hermes. you are high in favour then? psyche. ay, that needs not to be sworn; i am his own daughter born. hermes. in thy blood the spark divine of olympus? psyche. even in mine! hermes. hark, then! at the hour of fears when the lordly lion rears in mid-heaven his bulk of bane violently vivid, shakes his mane majestical, and snake and bull lamp the horizon, and the full fire of the moon tops heaven, and spurs the stars, while mars ruddily burns, liber cccxxxv 26 and venus glows, and jupiter ramps through the sky astride of her, then, unattended, let the king press on the little secret spring that guards the garden, and entering lay once his hand upon him, even while in the white arms of his heaven he swoons to sleep. that dreadful s

psyche, fills the whole of the hall] hail! glory and light his majesty that hideth, pride and delight whereon his image rideth, while in thick night and darkness he abideth [the stage now darkens. even the light shed by the jewels of the lady psyche is extinguished. then, from the gate of the palace between the man-bulls there issueth a golden hawk. in his beak is a jewel which he drops into the lamp that hangs from the height above the head of the lady adonis 29 psyche. this lamp remains dark. during this darkness the unicorn, the lion, and the peacock disappear] love me and lead me through the blind abysses! fill me and feed me on the crowning kisses, like flowers that flicker in the garden of glory, pools of pure liquor like pale flames and hoary that lamp the lightless empyrean! ah! l

the peacock disappear] love me and lead me through the blind abysses! fill me and feed me on the crowning kisses, like flowers that flicker in the garden of glory, pools of pure liquor like pale flames and hoary that lamp the lightless empyrean! ah! love me! all space be sightless, and thine eyes above me! thrice burnt and branded on this bleeding brow, stamp thou the candid stigma.even now [the lamp flashes forth into dazzling but momentary radiance. as it goes out a cone of white light is seen upon the head of the lady psyche, and before her stands a figure of immense height cloaked and hooded in perfect blackness] the king. come! for the throne is hollow. the eagle hath cried: come away! the stars are numbered, and the tide turns. follow! follow! thine adonis slumbered. as a bride ador

LIBER CLXV A MASTER OF THE TEMPLE

deed make this room a temple and a symbol of that greater temple which is your higher self. the exercises the first exercise rise to time, and without undue haste, wash and dress, robe yourself and enter the room you have set apart; burn a little incense and turning to the east repeat some simple orison such as: may the light of adonai arise within me, may it guide me through this day and be as a lamp to lighten my darkness. then make a general confession, as shortly as possible, of your last day s work and enter it in your diary, after which sit down in a comfortable position and do the following. with your hands upon your knees and your head straight, take in a breath in measured time inwards and concentrate the whole of your thought on that breath as it flows into your lungs, cutting aw

ormed the banishing ritual of the pentagram, then, taking the ritual in my left hand and raising the wand in my right, i slowly and clearly read the oath and the invocation. afterwards, i was impressed to make a certain sign with the wand. and the word that came to me was. kneeling, i felt very calm, and i waited. afterwards, according to my understanding, i turned off the light, leaving only the lamp of olive oil, and i lay down upon the place prepared and waited. and all was very dark and still, with a feeling of absolute calm and control, and i waited. and nothing happened. then something seemed to tell me to get up and to kneel again at the altar, yet i waited, but presently i arose and stood at the altar, and i felt i am that i am; but there seemed not much joy in the thought, and yet

LIBER COLLEGII SANCTI

the grade of adeptus minor, let him humble himself exceedingly. 7. he may at any moment withdraw from his association with the a a simply notifying the adept who introduced him. 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principles (even so little as he understandeth) for that mystery is the enemy of truth. furthermore, he shall construct the magic lamp, according to the instruction in liber a. six months after his admission to the grade, he shall go to his adeptus minor, pass the necessary tests, and repeat to him his appointed part in the temple of initiation. 9. he shall in every way establish perfect control of his intuition, according to the advice of his adeptus minor, for that the ordeal of advancement is no light one. 10. thus and no

LIBER DCCCLX JOHN ST

rs yet. the travel, too, has been rubbish. it.s been a petty, peddling year. the one absolute indication is: on no account live otherwise than alone. but it is 10.35; these considerations, though in a way pertaining to the work, are not the work itself. let me begin to inflame myself in praying! the twelfth day 12.17. when therefore i had made ready the chamber, so that all was dark, save for the lamp upon the altar, i began as recorded above, to inflame myself in praying, calling upon my lord; and i burned in the lamp that pantacle which i had made of him, renouncing the images, destroying the images, that himself might arise in me. and the chamber was filled with that wondrous glow of ultra-violet light self-luminous, without a source, that hath no counterpart in nature unless it be in t

LIBER GRADUUM MONTIS ABIEGNI

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 or more to ritual xxviii.2] at the end of the probation he passes ritual dclxxi3 which constitutes him a neophyte. 2. the neophyte. his duties are laid down in pa

9 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 truth the sole task; the others are useful only as adjuvants to and preparations for the one work. moreo

LIBER LVII

sacred, and attains the summits of philosophy. zoroaster.61 scholion b. nine is the best symbol of the unchangeable one, since by whatever number it is multiplied, the sum of the figures is always 9, e.g. 9 487= 4383. 4+ 3+ 8+ 3= 18. 1+ 8= 9. scholion g. 9= f, a serpent. and the serpent is the holy uraus, upon the crown of the gods. scholion d. 9= ix= the hermit of the tarot, the ancient one with lamp (giver of light) and staff (the middle pillar of the sephiroth. this, two, is the same ancient as in 0, aleph .the fool, and aleph= 1. scholion e. 9= dwsy= 80= p= mars= 5= h= g= lmg= 73= hmkj= the mother= binah= 3= ba= the father (1+ 2= mystic number of chokmah= chokmah= 2= b= the magus= i= 1. 60 [crowley probably means the story published as .the sorrow of search. in time and the gods. t.s*

LIBER LXVII THE SWORD OF SONG

great deep. as the green and crimson gloom disparted somewhat before his eyes, he was aware of a beetle that steadily and earnestly moved across the floor of that sea unutterable. him he followed .for i wit well. thought the adept .that he goeth not back to the gross sun of earth. and if the sun hath become a beetle, may the beetle transform unto a bird. wherewith he came to land. night shone by lamp of wining moon upon a misty landscape. two paths led him to two towers; and jackals howled on either. now the jackal he knew; and the tower he knew not yet. not two would he conquer.that were easy: to victory over one did he aspire. made he therefore toward the moon. rough was the hillside and the shadows deep and treacherous; as he advanced the towers seemed to approach one another closer an

she laughed and let him pass. now is our father come to the unstable lands .od wot, for the wheel whereon he poised was ever turning. sworded was the sphinx, but he out-dared her in riddling: deeper pierced his sword: he cut her into twain: her place was his. but that would he not, my brethren; to the centre he clomb ever: and having won thither, he vanished. as a hermit ever he travelled and the lamp and wand were his. in his path a lion roared, but to it ran a maiden, strong as a young elephant, and held its cruel jaws. but force he ran to her: he freed the lion.one buffet of his hand dashed her back six paces .and with another blow smote its head from its body. and he ran to her and by force embraced her. struggled she and fought him: savagely she bit, but it was of no avail: she lay ra

reasonable proof of some (intelligent) existence which is not liable to sorrow, and i will throw the first noble truth to the dogs without a pang. and, knowing this, how splendid is it to read the grand words uttered more than two thousand years ago .therefore, o ananda, be ye lamps unto yourselves. be ye a refuge to yourselves. betake yourselves to no external refuge. hold fast to the truth as a lamp. hold fast as a refugee to the truth. look not for refuge to any one besides yourselves (mahaparanibbana sutta, ii. 33) and to such seekers only does the buddha promise .the very topmost height. if only they are .anxious to learn. this is the corner-stone of buddhism; can scientific men deny their assent to these words when they look back on the history of thought in the west; the torture of

LIBER MMCMXI NOTE ON GENESIS

then came forth the gods thereof, the aons of the bornless beyond. a then was the voice vibrated. c then was the name declared* the hand of god, always the symbol of his power. remember in the description of the .caduceus (see .the temple of solomon the king) the air symbol vibrating between them [also y, f, is a mercurial sign, and thoth is mercury, though on a higher plane. the hermit, with his lamp and wand, is hermes, who guides the souls of the dead, in the greek ritual of 0= 0..p. the name \c, the spirit of god, second deity-name in the law, the trigrammaton, or threefold name, by which the universe came forth. a note on genesis 15 t at the threshold of entrance, betwixt the universe and the infinite, y in the sign of the enterer: stood thoth as before him the aons were proclaimed. t

LIBER SAMEKH

onsecrated wholly to this work; let him be instant in constant ardour, dismissing all but his sheer needs to eat and sleep* for know that the true formula whose virtue sufficed the beast in this attainment, was thus: invoke often so may all men come at last to the knowledge and conversation of the holy guardian angel: thus sayeth the beast, and prayeth his own angel that this book be as a burning lamp, and as a living spring, for light and life to them that read therein. 666* these needs are modified during the process of initiation both as to quantity and quality. one should not become anxious about one fs phyiscal or mental health on a priori groups, but pay attention only to indubitable symptoms of distress should such arise [see long note on next page] see equinox i (8, p. 22. liber sa

he 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 be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat.37 from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursuqare, and the height shall be thrice half the breadth or double the breadth. and upon the altar shall be a censer, hemispherical, supported upon three legs of silver, and within it an hemisphere of copper, and upon the top a gratin

liber viii 43 moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate according to his fancy and imagination, that shall be informed by beauty. and on the first day of the twelfth week he shall enter the chamber at sunrise, and he shall make his prayer, having first burnt the conjuration that he had made upon the vellum in the fire of the lamp. then, at his prayer, shall the chamber be filled with a 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 rapt away into the mystery of holiness. all that day shall he remain in the enjoyment of the knowledge and conversation of the holy guardian

an oracles, the first passage is somewhat rearranged from framgents 196 and 199 in the westcott edn; the second is fragment 198 in the same edition and is here quoted verbatim. for the former, westcott gives: 196: if thou often invokest thou shalt see all things growing dark; and then when no longer is visible unto thee the high-arched vault of heaven, when the stars have lost their light and the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame and all things appear amid thunders. 199: when thou shalt behold that holy and formless fire shining flashingly through the depths of the universe: hear thou the voice of fire( gall the phantasms are vanished h is possibly a gloss by someone in the g.d (the phrase appears in the golden dawn practicus ritua

LIBER STELLAE RUBEAE

ctim. 22. also he shall slay a young child upon the altar, and the blood shall cover the altar with perfume as of roses. svb figvra lxvi 3 23. then shall the master appear as he should appear.in his glory. 24. he shall stretch himself upon the altar, and awake it into life, and into death. 25 (for so we conceal that life which is beyond) 26. the temple shall be darkened, save for the fire and the lamp of the altar. 27. there he shall kindle a great fire and a devouring. 28. also he shall smite the altar with his scourge, and blood shall flow therefrom. 29. also he shall have made roses bloom thereon. 30. in the end he shall offer up the vast sacrifice, at the moment when the god licks up the flame upon the altar. 31. all these things shalt thou perform strictly, observing the time. 32. and

LIBER VII

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 be possible, let this invocation be performed in a temple prepared for the ritual of passing through the tuat. from the roof he shall hang a lamp, wherein is a red glass, to burn olive oil. and this lamp shall he cleanse and make ready after the prayer of sunset, and beneath the lamp shall be an altar, foursquare& the height shall be thrice half of the breadth or double the breadth. and upon the altar shall be a censor, hemispherical, supported upon three legs, of silver, and within it an hemisphere of copper, and upon the top a gratin

all stand. moreover, he shall copy his invocation upon a sheet of pure white vellum, with indian ink, and he shall illuminate it according to his fancy and imagination, that shall be informed by beauty. and on the first day of the twelfth week he shall enter the chamber at sunrise, and he shall make his prayer, having first burnt the conjuration that 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

LIBER XCV THE WAKE WORLD

to a wheel at all; the place you want to get to is the centre, if you want to be quiet. then there was a really lovely passage, like a deep wood in springtime, the dearest old man came along who had lived there all his life, because he was the guardian of it, and he didn.t need to travel because he belonged to the first house really from the very beginning. he wore a vast cloak, and he carried a lamp and a long stick; and he said that the cloak meant you were to be silent and not say anything you saw, and the lamp meant you were to tell everybody and make them glad, and the stick was like a guide to tell you which to do. but i didn.t quite believe that, because i am getting a grown-up girl now, and i wasn.t to be put off like that. i could see that the stick was really the measuring rod w

oak meant you were to be silent and not say anything you saw, and the lamp meant you were to tell everybody and make them glad, and the stick was like a guide to tell you which to do. but i didn.t quite believe that, because i am getting a grown-up girl now, and i wasn.t to be put off like that. i could see that the stick was really the measuring rod with which the whole palace was built, and the lamp was the only light they had to build it by, and the cloak was the abyss of darkness that covers it all up. that is why dream-people never see beautiful things like i.m telling you about. all their houses are built of common red bricks, and they sit in them all day and play silly games with counters, and oh! dear me, how they do cheat and quarrel. when any one gets a million domus v v. severit

LOGOMACHY OF ZOS

( b- 5! faecia( 2 o. h..1. 5* 2 f' 5..q which sprang order by separateness and every inequality, with the supreme attainment of individuality and ego. wisdom is the realisation of the mysterious incomprehensibility of all things, whoever the designer; and all the partial disclosures of knowledge prove this. if i was begotten of all yesterdays then ego (made of my memories become flesh) is my only lamp for the tomorrows. my gods have grown with me. the secret of happiness is to be in harmony with yourself; little more is permitted or desirable. seek your environment and adapt it: do not ask z..q$ 5! e. i know only vaguely what i have made from self into myself. if others loved themselves half as much as i do, there would be no wars. everything would seem less dangerous than reality, for eve

constant concatenation answering necessity leveled to our ability. wisdom is in the realization of the mysterious incomprehensibility of all things. whoever the designer, he is the generator, and all the partial disclosures of our knowledge prove this. i find it difficult to recognize my own part in anything. if i am begotten of all yesterdays, then ego (made of memories become flesh) is my only lamp for the tomorrows. memories are the ghosts of experience seeking to revive, to re-birth in us. in those things in which man is unlike his gods he is unlike himself. jk= f( bc( n@ x( s a refraction of all other selves and the gods, man becomes more of himself with an inclusive awareness. but by conscious selflessness we become automata of our frustrations. fit subjects and media for the stray

LUCIFERIAN SORCERY

the dead, come forth! by the mask of the jackal and wolf, i call thee forth to charge this circle! azatum ashramu likiahaka southern quarter guardian of the gateway- hawk headed lord of fire, guardian of the eastern quarter. horus ialanpa zarasu manifest unto this circle, blood covered hawk of sunrise! come forth and guard this rite! zariza nalaia sroha 20 eastern guardian of the gateway- thoth, lamp and wisdom of the moon, guardian of the arte magickal come forth and guard the southern quarter open thy scrolls of sorcerous knowledge i seek the gateway of lunar awakening! azothoz thoth likalia northern quarter guardian of the gateway- set-an ziorzo, bringer of the black flame guardian of the northern quarter, i summon thee forth to protect and fortify this circle typhon sothis, do come fo

th a focused current of being, from which he or she will enter the luciferian gnosis with ease. i call forth the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self from the west, i invoke the force of anubis, the opener of the way from the south, i invoke the force of thoth, whose lamp illuminates my path from the east, i invoke horus, being the fire and strength of spirit cain, bringer of the cauldron of change and self transformation do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the coils of leviathan, the darkend grave earth of ahriman and the dream plane of lucifer. allow the gates to open before me! so it is

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

bling smoke poured forth from the entrances of newly opened vaults. parties going in later and discovering lamps scattered about the floor assumed that they were the source of the fumes. there are several interesting stories concerning the discoveries of ever-burning lamps in various parts of the world. in a tomb on the appian way which was opened during the papacy of paul iii was found a burning lamp which had remained alight in a hermetically sealed vault for nearly 1,600 years. according to an account written by a contemporary, a body--that of a young and beautiful girl with long golden hair--was found floating in an unknown transparent liquid and as well preserved as though death had occurred but a few hours before. about the interior of the vault were a number of significant objects

beautiful girl with long golden hair--was found floating in an unknown transparent liquid and as well preserved as though death had occurred but a few hours before. about the interior of the vault were a number of significant objects, which included several lamps, one of them alight. those entering the sepulcher declared that the draft caused by the opening of the door blew out the light and the lamp could not be relighted. kircher reproduces an epitaph "tulliolae filiae meae" supposedly found in the tomb, but which montfaucon declares never existed, the latter adding that although conclusive evidence was not found, the body was generally believed to be that of tulliola, the daughter of cicero. ever-burning lamps have been discovered in all parts of the world. not only the mediterranean c

f tulliola, the daughter of cicero. ever-burning lamps have been discovered in all parts of the world. not only the mediterranean countries but also india, tibet, china, and south america have contributed records of lights which burned continuously without fuel. the examples which follow were selected at random from the imposing list of perpetual lamps found in different ages. plutarch wrote of a lamp that burned over the door of a temple to jupiter ammon; the priests declared that it had remained alight for centuries without fuel. st. augustine described a perpetual lamp, guarded in a temple in egypt sacred to venus, which neither wind nor water could extinguish. he believed it to be the work of the devil. an ever-burning lamp was found at edessa, or antioch, during the reign of the emper

t. augustine described a perpetual lamp, guarded in a temple in egypt sacred to venus, which neither wind nor water could extinguish. he believed it to be the work of the devil. an ever-burning lamp was found at edessa, or antioch, during the reign of the emperor justinian. it was in a niche over the city gate, elaborately enclosed to protect it from the elements. the date upon it proved that the lamp had been burning for more than 500 years. it was destroyed by soldiers. during the early middle ages a lamp was found in england which had burned since the third century after christ. the monument containing it was believed to be the tomb of the father of constantine the great. the lantern of pallas was discovered near rome in a.d. 1401. it was found in the sepulcher of pallas, son of evander

ars. it was destroyed by soldiers. during the early middle ages a lamp was found in england which had burned since the third century after christ. the monument containing it was believed to be the tomb of the father of constantine the great. the lantern of pallas was discovered near rome in a.d. 1401. it was found in the sepulcher of pallas, son of evander, immortalized by virgil in his neid. the lamp was placed at the head of the body and had burned with a steady glow for more than 2,000 years. in a.d. 1550 on the island of nesis, in the bay of naples, a magnificent marble vault was opened in which was found a lamp still alight which had been placed there before the beginning of the christian era. pausanias described a beautiful golden lamp in the temple of minerva which burned steadily f

han 2,000 years. in a.d. 1550 on the island of nesis, in the bay of naples, a magnificent marble vault was opened in which was found a lamp still alight which had been placed there before the beginning of the christian era. pausanias described a beautiful golden lamp in the temple of minerva which burned steadily for a year without refueling or having the wick trimmed. the ceremony of filling the lamp took place annually, and time was measured by the ceremony. according to the fama fraternitatis, the crypt of christian rosencreutz when opened 120 years after his death was found to be brilliantly illuminated by a perpetual lamp suspended from the ceiling. numa pompilius, king of rome and magician of considerable power, caused a perpetual light to burn in the dome of a temple he had created

ut discloses a valuable analogy between jewish and greek symbolism. p. 62 an automaton which moved when certain stones in the floor of the vault were stepped upon by an intruder. at that time the rosicrucian controversy was at its height, so it was decided that the tomb was that of a rosicrucian initiate. a countryman, discovering the tomb and entering, found the interior brilliantly lighted by a lamp hanging from the ceiling. as he walked, his weight depressed some of the floor stones. at once a seated figure in heavy armor began to move. mechanically it rose to its feet and struck the lamp with an iron baton, completely destroying it, and thus effectually preventing the discovery of the secret substance which maintained the flame. how long the lamp had burned is unknown, but certainly it

MASTERING WITCHCRAFT

n in the sky, and then observe which is the brightest star close to it. having done this, place your parchment on the ground, bare earth or grass as opposed to concrete or asphalt, if possible. then cover the parchment with your right foot and bend your left knee to the earth. then take your workbook containing the spell in your left hand (it's better to learn it by heart if you can, your lighted lamp of art in your right and, seeking out the moon and star with your gaze, pronounce the following incantation three times: i salute and conjure you, o beautiful moon, o beautiful star, o bright light which i hold in my hand! by the air which i breathe, by the breath which is within me, by the earth which i touch, i conjure you. and by the names of the spirits who are princes residing in you; by

] be obsessed, so suffer, so be tormented. go then promptly; go gabriel, michael, melchidael, baresches, zazel, tiriel, malcha, and all those who are with you. i conjure you by the great living god to accomplish my will, and i [witch's name] do promise to satisfy you duly! having repeated this thrice, cast amatory incense upon your thurible coals and, rising from your kneeling position, stand the lamp of art upon the paper, and leave it to burn down and extinguish itself. on the morrow, give the talisman to the person who requested it, and have him place it in his left shoe or otherwise carry it about his person until such a time as the spell takes effect and the victim seeks him out. as for the cabalistic names for mercury, the moon, and the earth, michael, gabriel, and melchidael are tra

e in your thurible, and seat yourself facing the picture with the light streaming from behind you. inwardly, call the person by such names as you knew him by, while keeping your eyes fixed on the picture. try to recall the incidents you can wherein you shared moments of affection or love with the deceased. continue your meditation for anything from ten minutes to one hour before extinguishing the lamp, redraping the portrait, and so concluding. during the thirteen days of preparation you must also try to seclude yourself from company as much as possible, even from that of other witches, reserving most of your affections for the memory of the dead person. this can be very difficult, but it should be persevered in. it is, in effect, the sounding of a preliminary, gentle call into the unseen

ing of the wind, and hear the sound of the creaking of the branches of the world tree, that tree of knowledge upon which the lord of wisdom hung for nine stormy nights; hear the beating of those mighty wings! all those present with you in the circle, should they be witches, must also maintain the same visualization as you chant. relinquish the wand, and move clockwise to the south now, lighting a lamp of art there. take your athame in hand and raise it high above your head. as you do, visualize the sun above your head, blazing with midsummer intensity. suddenly, form the burning orb, a "fiery sword" a searing bolt of lightning cleaves the baking air, forking toward the south side of your circle, answering the summons of your uplifted witch blade. see a pillar of incandescent fire spring up

low over the waters hangs the full moon. feel the cold mist rising from the waters and listen to the eddy and swirl of the currents, the lap of waves upon the" shore. o thou serpent of old, ruler of the deeps, guardian of the bitter sea, prince of the powers of water, be present we pray thee and guard this circle from all perils approaching from the west! finally, passing to the north, light the lamp, and taking in hand the pentacle-paten (not the pentacle of protection which you are wearing around your neck, close your eyes and sprinkle a few grains of salt from the disc on the ground outside the west of your circle. chant the spell. as you do, feel the earth begin to tremble and rock beneath your feet, ever more powerfully, increasing in magnitude and finally thunderously splitting asun

thin you, with rage and passion and intensity! again forcibly mentally project your victim's face onto the image before you. accelerate your pulse by swift, sharp breathing at this point. let the homed one grasp a dagyde with your left hand! hear him chant the dog-latin words of the medieval grand envoutement through your lips. see the "devil" sparks flit about the needlepoint like moths around a lamp! arator, lapidator, omtator! somniator, subaerfor, iquator! signator, sudator, combustor! pugnator, ductor, seductor! comostor, oneator! vos omnes ministri odey et destructiones, et seratore discorde, et qui libiter opera facitis et tractibus. quod eat noce! vos conjurase idec nos conjuro et deprecur quod ministrare et consecrare ista imaginem et odid fiat mier alve [victim's name! let the go

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

hat there is a treasure; there thou shalt describe a circle of sufficient size with the sword of magical art wherein to open up the earth, as the nature of the ground will allow; thrice during the day shalt thou cense it with the incense proper for the day, after which being clothed in the raiment proper for the operation thou shalt suspend in some way by a machine immediately above the opening a lamp, whose oil should be mingled with the fat of a man who has died in the month of july, and the wick being made from the cloth wherein he has been buried. having kindled this with fresh fire, thou shalt fortify the workmen with a girdle of the skin of a goat newly slain, whereon shall be written with the blood of the dead man from whom thou shalt have taken the fat these words and characters (s

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

s of the angels in the form of litanies, their seals and characters; the which being done thou shalt consecrate the same unto god and unto the pure spirits in the manner following: thou shalt set in the destined place a small table covered with a white cloth, whereon thou shalt lay the book opened at the great pentacle which should be drawn on the first leaf of the said book; and having kindled a lamp which should be suspended above the center of the table, thou shalt surround the said table with a white curtain; clothe thyself in the proper vestments, and holding the book open, repeat upon thy knees the following prayer with great humility (for the prayer beginning "adonai elohim &c, see book i, chapter xiv, where it is given in full) after which thou shalt incense it with the incense pro

vestments, and holding the book open, repeat upon thy knees the following prayer with great humility (for the prayer beginning "adonai elohim &c, see book i, chapter xiv, where it is given in full) after which thou shalt incense it with the incense proper to the planet and the day, and thou shalt replace the book on the aforesaid table, taking heed that the fire the key of solomon page 120 of the lamp be kept up continually during the operation, and keeping the curtains closed. repeat the same ceremony for seven days, beginning with saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made expressly f

saturday, and perfuming the book each day with the incense proper to the planet ruling the day and hour, and taking heed that the lamp shall burn both day and night; after the which thou shalt shut up the book in a small drawer under the table, made expressly for it, until thou shalt have occasion to use it; and every time that thou wishest to use it, clothe thyself with thy vestments, kindle the lamp, and repeat upon thy knees the aforesaid prayer "adonai elohim &c. it is necessary also, in the consecration of the book, to summon all the angels whose names are written therein in the form of litanies, the which thou shalt do with devotion; and even if the angels and spirits appear not in the consecration of the book, be not thou astonished thereat, seeing that they are of a pure nature, an

MICHAEL FORD BOOK OF CAIN

the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self let the blackened flame illuminate from this very forge! from the west, i invoke the force of anubis, the opener of the way let the violet light of the dead empower my spirit! from the south, i invoke the force of thoth, whose lamp illuminates my path let the fires of wisdom and self-discover guide my path! from the east, i invoke horus, being the fire and strength of spirit reveal thy essence as azal ucel, the fiery djinn of change and rebellion! cain, bringer of the cauldron of change and self transformation do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek the

MICHAEL FORD WITCHMOON

h life and wisdom- the torch bearer (1) behind the darkness. love, health, wisdom and beauty are the finest forms of existence. the shadows in the night which glow under the moon exist to dance with you, to guide towards a glimpse of the night of pan, to gather on the astral plane at the witches' sabbath. come close, if your will is against it much is deadly, however with pleasure and the glowing lamp of strength all is possible. come within the night side, where varcolaci await. vampirism, lycanthropy and european folklore for thousands of years there have been tales of beasts haunting the countryside by night, demons which stalk the roads and pathways of the forests. corpses who enter the chambers of the sleeping for sexual congress. the wild hunt which rides the northern skies in the au

with passion according to your desire, so the flames leap to heights seldom reached. ecstasy is belief. midsummer june 22nd this is a calling and celebration of the warmth of the sun, an invocation of passion and life giving pleasure. lugh, the celtic light bringer is of radiant color, his image is 81 81 painted in the mind during this period. the magickal weapon of this particular sabbat is the lamp. 26 is the number of the witches' sabbat as well as satyrs and fauns, panic demons (11) the children of pan. it is said that pan is present at each sabbat, just as the sigil of desire which is the goat headed figure or black one is. a circle should be drawn by the members of the temple of group, who frequently take a collective name significant in relation to these gods and other entities. th

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

re is some other tale going on other than thatwhich has been expounded from the pulpit.then eve looked up to heaven and saw a shining chariot come drawn by four gleamingangels whose glory no one born of woman could express nor look on their face and angelswent before the chariot (book of ezekiel)and it came to pass that when the sun went down and it was dark behold a smoking furnace,and a burning lamp that passed between those pieces (genesis 15:17)and when the living creatures went, the wheels went by them: and when the living creatureswere lifted up from the earth, the wheels were lifted up (ezekiel 1:19)whithersoever the spirit was to go they went, thither was their spirit to go; and the wheelswere lifted up over against them: for the spirit of the living creature was in the wheels.(eze

MICHAEL W FORD NOX UMBRA

e dead, come forth! by the mask of the jackal and wolf, i call thee forth to charge this circle! azatum- ashramu- likiahaka southern quarter guardian of the gateway- hawk headed lord of fire, guardian of the eastern quarter. horus- lalanpa- zarasu manifest unto this circle, blood covered hawk of sunrise! come forth and guard this rite! zariza- nalaia- sroha eastern guardian of the gatewav- thoth, lamp and wisdom of the moon, guardian of the arte magickal come forth and guard the southern quarter open thy scrolls ofsorcerous knowledge i seek the gateway of lunar awakening! azothoz- thoth- likalia northern quarter guardian of the catewav- set-hen ziorzo, bringer of the black flame guardian of the northern quarter, 1 summon thee forth to protect and fortify this circle- typhon sothis, do come

MOODY RAYMOND A LIFE AFTER LIFE

his time, as soon as i left my body i took on the same form as the light. i got the feeling, and i'll have to use my own words for it, because i've never heard anyone talk about anything like this, that this form was definitely spirit. it wasn't a body, just a wisp of smoke or a vapor. it looked almost like the clouds of cigarette smoke you can see when they are illuminated as they drift around a lamp. the form i took had colors, though. there was orange, yellow, and a color that was very indistinct to me- i took it be an indigo, a bluish color. this spiritual form didn't have a shape like a body. it was more or less circular, but it had what i would call a hand. i know this because when the light reached down for me, i reached up for it with my hand. yet, the arm and hand of my body just

MORALS AND DOGMA

f it a column for his palace. isis, employed in the palace, obtained possession of the column, took the body out of it, and carried it away. apuleius describes her as "a beautiful female, over whose divine neck her long thick hair hung in graceful ringlets" and in the procession female attendants, with ivory combs, seemed to dress and ornament the royal hair of the goddess. the palm-tree, and the lamp in the shape of a boat, appeared in the procession. if the symbol we are speaking of is not a mere modern invention, it is to these things it alludes [illustration: hieroglyph] the identity of the legends is also confirmed by this hieroglyphic picture, copied from an ancient egyptian monument, which may also enlighten you as to the lion's grip and the master's gavel [hebrew, in the ancient ph

eing brings severer cares--who knows that man does not live by pleasure or content alone, but by the presence of the power of god--must cast behind him the hope of any other repose or tranquillity, than that which is the last reward of long agonies of thought; he must relinquish all prospect of any heaven save that of which trouble is the avenue and portal; he must gird up his loins, and trim his lamp, for a work that must be done, and must not be negligently done. if he does not like to live in the furnished lodgings of tradition, he must build his own house, his own system of faith and thought, for himself. the hope of success, and not the hope of reward, should be our stimulating and sustaining power. our object, and not ourselves, should be our inspiring thought. selfishness is a sin

ir fingers, to comb and ornament the goddess' royal hair" afterward, clad in linen robes, came the initiated "the hair of the women was moistened by perfume, and enveloped in a transparent covering; but the men, terrestrial stars, as it were, of the great religion, were thoroughly shaven, and their bald heads shone exceedingly" afterward came the priests, in robes of white linen. the first bore a lamp in the form of a boat, emitting flame from an orifice in the middle: the second, a small altar: the third, a golden palm-tree: and the fourth displayed the figure of a left hand, the palm open and expanded "representing thereby a symbol of equity and fair-dealing, of which the left hand, as slower than the right hand, and more void of skill and craft, is therefore an appropriate emblem" after

m as they were more or less pure, and therefore the hieroceryx or sacred herald, who represented mercury was charged with the duty of excluding the profane from the mysteries. the same officers are found in the procession of initiates of isis, described by apuleius. all clad in robes of white linen, drawn tight across the breast, and close-fitting down to the very feet, came, first, one bearing a lamp in the shape of a boat; second, one carrying an altar; and third, one carrying a golden palm-tree and the caduceus. these are the same as the three officers at eleusis, after the hierophant. then one carrying an open hand, and pouring milk on the ground from a golden vessel in the shape of a woman's breast. the hand was that of justice: and the milk alluded to the galaxy or milky way, along w

nflinchingly at their posts, to front and defy the danger, not for money, or to be honored for it, or to protect their own household; but from mere humanity, and to obey the unerring dictates of duty. they nurse the sick, breathing the pestilential atmosphere of the hospital. they explore the abodes of want and misery. with the gentleness of woman, they soften the pains of the dying, and feed the lamp of life in the convalescent. they perform the last sad offices to the dead; and they seek no other reward than the approval of their own consciences. these are the true knights of the present age: these, and the captain who remains at his post on board his shattered ship until the last boat, loaded to the water's edge with passengers and crew, has parted from her side; and then goes calmly do

nor yet does he in very deed separate himself; because all things cohere with him and he with all. he is all that is, the most holy eldest of all, the occult by all possible occultations. when he takes shape, he produces nine lights, which shine forth from him, from his outforming. and those lights outshine from him and emit flames, and go forth and spread out on every side; as from one elevated lamp the rays are poured forth in every direction, and these rays thus diverging, are found to be, when one approaching has cognizance of them, but a single lamp. the space in which to create is fixed by the most holy ancient, and illuminated by his inflowing, which is the light of wisdom, and the beginning from which manifestation flows. and he is conformed in three heads, which are but one head;

spirit; which operations are effected by the moist and dry bath "of colors _black_ is the earth _white, the water _blue, the air; and _red, the fire; wherein also are involved very great secrets and mysteries "the apparatus employed in 'the great work' consists of the moist bath, the dry bath, the vases of nature and art, the bowl of oak _lutum sapienti, the seal of hermes, the tube, the physical lamp, and the iron rod "the work is perfected in seventeen philosophical months, according to the mixture of ingredients. the benefits reaped from it are of two kinds--one affecting the soul, and the other the body _the former consist in knowing god, nature, and ourself; and those to the body are wealth and health "the initiate traverses heaven and earth. heaven is the world manifest to the intell

MOTTA MARCELO THE COMMENTARIES OF AL

rked on: i asked myself for the thousandth time what the stele could claim with literal strictness as "its name. i scribbled the word cthah and added it up. the result is 546, when ct counts as 500, or 52, when ct is 6, a frequent usage, as in ctaypos, whose number is thus 777. idly enough, my tired pen subtracted 52 from 718. i started up like a magician who, conjuring satan in vain till faith's lamp sputters, and hope's cloak is threadbare, gropes, heavily leaning on the staff of love, blinking and droning along and suddenly sees him! i did the sum over, this time with my pen like a panther. too good to be true! i added my figures; yes, 718 past denial. i checked my value of stele 52, and no error. then only i let myself yield to the storm of delight and wonder that rushed up from the ha

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

they poisoned her mind against her husband, and telling her that her unseen lover was a frightful monster, they gave her a sharp dagger, which they persuaded her to use for the purpose of delivering herself from his power. after the departure of her sisters, psyche resolved to take the first opportunity of following their malicious counsel. she accordingly rose in the dead of night, and taking a lamp in one hand and a dagger in the other, stealthily approached the couch where eros was reposing, when, instead of the frightful monster she had expected to see, the beauteous form of the god of love greeted her view. overcome with surprise and admiration, psyche stooped down to gaze more closely on his lovely features, when, from the lamp which she held in her trembling hand, there fell a drop

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

mbers. the charities had at their disposal the resource of taxes deducted from apprenticeship fees as well as what they took in from various dues. from this fund they gave assistance to the poorer members of the trade and celebrated masses for their dead. all the trades of toulouse had their own brotherhoods during the thirteenth century, each established in a different church in which a symbolic lamp, perpetually lit, was placed before the altar. the community and brotherhood of the carpenters of angers was undoubtedly of ancient origin. in fact, the statutes of 1487 made mention of the long period of time this craft had been a sworn trade. it elected the two masters that guided it on the feast day of saint joseph, and on that same day each master paid the brotherhood the sum of eight sol

PHILIP NEIL MYTHS LEGENDS EXPLAINED

edly, cupid fell in love with her himself and married her. but psyche became lonely because her new husband only visited at night, and he told her that she must never look at him or their unborn child would not be immortal. to combat psyche s loneliness, her sisters came to stay but, jealous of her lovely home, they convinced her that her unseen husband must be a monster. terrified, psyche took a lamp and looked at him while he slept he awoke and fled. full of remorse, psyche searched for him everywhere, eventually coming to the palace of venus, where she was set several impossible tasks. the last led to her falling into a deathlike sleep. cupid revived her and took her to olympus, where jupiter (zeus) made her immortal. the birth of psyche the story of cupid and psyche has many fairy-tale

lace of luxury cupid s palace had jeweled floors and gold and silver walls. but despite the luxury, psyche was lonely, for cupid s servants, like cupid himself, remained invisible to her. winged flight cupid, angry that psyche had disobeyed him, flew away. psyche tried to hold on to his leg, and was carried some distance into the air, but soon had to let go. a god discovered when psyche shone her lamp on cupid s face, meaning to slay him if he were indeed a monster, she was so shocked by his beauty that she spilled hot oil on his shoulder. but first she wounded herself on one of his arrows, thus falling in love with love. psyche s search for cupid psyche searched everywhere for cupid and eventually braved venus palace. here, she became a slave and was given various tasks: the first, to sep

PRELUDE TO THE BLACK ARTS

necessary moves to sweep out any unwelcome spirits before performing a serious ritual, but it is quite another to cleanse a human mind of a lifetime of misinformation, half-truths and outright lies, handed down from various and sundry authority figures. the fact is that most people simply don't know what to believe, and if they believe anything, it is probably based upon falsehood. after all, the lamp of truth has burned pretty dim over this last age. the object here is to remove all of the built-up trash that can be a hang up such as old guilts, limitations and religious snags. all you need is to lose your confidence as one of these weaknesses catches in your throat, and you will have failed in your purpose. all you would then have to show for your trouble is a hungry demon with which to

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

aled, as explained before) this may be understood from the following incident related in the talmud. rabbi chanina ben dosa was a very poor man. one friday his daughter told him she did not have any oil to light the shabbat lights. all they had in their possession was some vinegar. rabbi chanina ben dosa said "may he who told oil to burn, tell the vinegar to burn. his daughter used vinegar in the lamp and it burned. however, the vinegar remained vinegar. the combination of its letters stayed the same. what changed was g-d s intent. the thought behind the combination of letters changed. in other words, the meaning of the combination changed, while its actual letters remained the same. had the actual combinations changed, the vinegar would have turned to oil, but it remained vinegar. for exa

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

mmature and mature stage. the former is the union between the emotions and thought, and the latter the union between emotions and speech .translated from sefer halikutim and ta famei hamitzvot 6 bechorot 6b. 365 parashat tetzaveh [third installment] this parashah opens with the commandment to gtake for you [moses] pure olive oil, ground for [use in] the candelabrum, in order to kindle the eternal lamp. h1 the menorah manifests [the partzuf of] nukva of z feir anpin, which is [initially] postured back-to-back with it [nukva] is rectified and constructed chiefly through the two sub-sefirot of chesed within netzach and hod of z feir anpin, which are revealed lights. nukva must be reconstituted out of its original back-to-back state in order to be able to face z feir anpin faceto- face and cou

onsciousness, as we said. this is similar to how physically, the male seed must be greduced h and made physical (i.e, descend from its spiritual origins in the male mind) in order for it to be given to the female. this is the mystical meaning of the phrase gground for the menorah. h the verse then continues by explaining that the purpose of this grinding process is in order gto kindle the eternal lamp. h this means that this light will reach malchut. which is called gthe lamp h.as it ascends as reflected light. the word for gto kindle h (leha falot) literally means gto cause to ascend, h thus alluding to the fact that the menorah is supplied with its oil via a process of ascending, i.e, reflected light. if this light were not crushed, it would not reflect upward, and as we have explained

s command to moses: g espeak to aaron and say to him: gwhen you kindle the lamps, the seven lamps are to shine toward the front of the candelabrum. h f and aaron did thus; he kindled the lamps toward the front of the candelabrum c h1 the lamps of the candelabrum (the seven-branched menorah of the holy temple) were all in a straight line; the gfront h of the menorah is thus interpreted to mean the lamp situated on top of its middle shaft. the word used for gkindle h literally means gcause to ascend. h the arizal will explain why two separate terms are used for the burning of the lamps: gkindling h and gshining. h note as well that in g-d fs command, aaron is only required to make sure the seven lamps shine toward the middle lamp of the candelabrum, whereas in describing how he fulfilled the

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

nd then studied some more. one of the items referred to for the first time in this portal document is "building the tree of life in the aura" i have found this rudimentary scheme so useful and so important in my own growth and development that it came to have tremendous significance in my own daily practice. there is rarely a time when i permit myself to fall asleep at night without "lighting the lamp above my head, as i personally describe for myself the formulation of kether. this powerfulmagical technique is vital and i cannot recommend if too highly. i have elaborated this rudimentary outline considerably in a simple little manual i wrote over thirty years ago entitled the art of true healing. it should also prove useful to the student just getting the feel of these magicomystical meth

nthesizing knowledge and experience over time. anupassana, may 4,1986<.ll> neophyte= el grade of the 'order of the stella matutina a b wine hiereus s e n t i n l neophyte ritual <12>0fficers: on the dais: imperator-cancellarius-past hierophant-praemonstrator. hierophant (red cloak1, lamen, sceptre. in the hall: hiereus (black cloak, lamen, sword. hegemon (white cloak, lamen, sceptre. kern (lamen, lamp and wand. stolistes (lamen, cup of lustral water. dadouchos (lamen, thurible. sentinel (lamen, sword. required: for the altar: red cross and white triangle. red rose. red lamp. cup of wine. paten of bread and salt. for the candidate: black robe and red shoe^ hoodwink, rope. neophyte sash. for the temple: chemical change.3 opening of the= grade when the members are assembled and robed, hieroph

oint of the rendering of the veil. to make the sign of silence, after making the sign of tfe enter er, would block the flow of this ener and actually be counterproductive to what you wish to accomplish in the circumambztion. g.w. 128 the golden dawn: volume 11 book two hiero (one knock) kerux on hearing the hierophant's knock, goes to the north east, to hierophant's right, faces west, raising his lamp and wand and says: kerux hekas! i-iekas! este bebeloi, kerux returns to his place. hierophant rises with one knock. hiero (knocks) fratres and sorores of the. temple of the order of the stella matutina, assist me to open the hall of the neophytes. frater kerux, see that the hall is properly guarded. kerux goes to the door and gives one knock. sentinel replies with one knock. kenrx very honour

he door and gives one knock. sentinel replies with one knock. kenrx very honoured hierophant, the hall is properly guarded. he salutes the hierophant's throne. remains by door. hiero honoured hierus, guard the hither side of the portal and assure yourself that all present have witnessed the stella matutina. hiereus goes to the door, stands before it with sword erect, kerux being on his right with lamp and wand, and says: hiereus fratres and sorores of the order of the stella matutina, give the signs of a neophyte. this done, hiereus gives signs towards hierophant, and says: very honoured hierophant, all present have been so honoured <14> hiereus and kerux returnto their places. hierophant gives the sign of theenterer towards the west, but not the sign of silence. hiero let the number of of

y the hall and the fratres and sorores and the candidate with water. frater kerux, your station and duties? my place 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 fratres and sorores, and to watch over the reception of the candidate; to lead all mystic circumambulations canying the lamp of my office, and to make all reports and announcements. my lamp is the symbol of the hidden knowledge, and my wand is the symbol of its directing power. honoured hegemon, your station and duties? my station is between the two pillars of hermes and solomon and my face is towards the cubical altar of the universe. my duty is to watch over the gate-way of the hidden knowledge for i am the recon

t and north repeating the censing at each quarter and returns to the east where he completes the circle and raising the censer says: i consecrate with fire. stolistes and dadouchos re'tum to their places. let the mystic circumambulation take place in the pathway of light. hierophant stands holding the sceptre in his right hand, the banner of the east in his left. kerux goes to the north-east with lamp and wand. then follow hegemon, hierus with banner and sword, stolistes with cup. dadouchos with censer and last, sentinel with sword. they all line up in this order behind the kerux who leads the procession past hierophant, making the signs of horus and liarpocrates as he passes. each qcficer in tum does the same. hierus falls out as soon as he reaches his throne. hegemon returns to his place

hassock and returns to his throne. the golden dawn: volume 11 book two hegernon assists candidate to rise. the other officers resume their seats. honoured hegemon, you will now place the neophyte in the northern part of the hall- the place of forgetfulness, dumbness <25> and necessity, and of the greatest symbolical darkness. hegemon takes candidate to the north and faces him east. keruxgoes with lamp and wand to the north east. stolistes and dadouchos stand ready to .follow in the procession. hiero the voice of my undying and secret soul said unto me-"l.et me enter the path of darkness and, peradventure, there shall i find the light. i am the 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 a

RELIGIOUS TENANTS OF THE YEZIDI

ness; and i am the sheikh, the one, the only one; and i am he that by myself revealeth things and i am he to whom the book of glad tidings came down from my lord who cleaveth the mountains. and i am he to whom all men came, obedient to me they kissed my feet. i am the mouth, the moisture of whose spittle is as honey, wherewith i constitute my confidents. fr. 1 and by his light he hath lighted the lamp of the morning. i guide him that seeketh my direction. and i am he that placed adam in my paradise/ fn. 1. derwishes among the mohammedans are inducted into office by drinking a bowl of milk into which a sheikh has spat, which ceremony is called h l by the arabs. the original word which i have translated "confidents" designates literally those learned men whom eastern monarchs used to enterta

they would kiss and wash their faces with them, just as the christians do with the incense in their churches. water, also, is held by them to be a symbol of yezd, it being a most powerful agent in communicating temporal blessings to mankind. hence almost every fountain and spring is considered sacred, and when in their power, as those at sheikh adi, ba-sheaka, ba -haz ni, and others, they leave a lamp burning nightly in some adjacent niche or cave, in token of their adoration. on this account bathing is looked upon by them more in the light of a sacred duty than as an ordinary purification; and their objection to frequent the mohammedan baths of the country has, i have no doubt, some connexion with this superstition. for the same reason they consider fish moob rak, i.e. blessed, the term w

nterred at sheikh adi, and then again you are told that the sheiks did not really die. from this i have been tempted to conclude, that these monuments may be myths, or symbols of the attributes ascribed to the deity, or of supposed divine emanations or incarnations. fr. 1 twice a year these festivals are commemorated at the different villages with the same rites as those observed at sheikh adi; a lamp is nightly kindled and left to burn in the shaks called after their names, and in those to which a room is attached (as in the case of that dedicated to sheikh mohammed at ba-sheaka, the kaww ls assemble at sunset every tuesday and thursday, when they burn incense over the tomb, and after watching a short time, and smoking their pipes, return home. the season for commemorating the principal s

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

tables for simpler fare. opposed tothis, across the main laboratory and opening into it, but with descending steps, was the third andlargest hall, with rising pointed roof of rugged structure, used for a monkish study and chapel, aswell. at regular intervals through the centre, were four cubic tables used as desks with seats of stone,and pendant from the centre of the lofty roof hung the wondrous lamp, whose radiant flame, was asthe rosy light of a summer222s setting sun, intensely golden, illuminating all space, never needing careand inexhaustible. high above all else in the groins of the roof, was a white and black, yet massiverituals of the societas rosicrucianis in angliasecond section12 roman cross, deftly carved in marble. into these sacred, silent precincts none were allowed to ente

solved, that alloyand baser metal had yielded to transmutation to silver, and again, once to the richer gold, but theirproducts were not permitted to result in ease and luxury.the greatest secret yet lay hid, the prolongation, the rejuvenation of animal life. 221twas death to strikethe tocsin-bell, save by him whose skill had solved one of four problems: first, the rejuvenation ofthe ever-burning lamp; second, the transmutation to silver; third, the transmutation to gold; andfourth, the discovery of the elixir vitae.of this last, long had the frater, signor gualdi, a magister templi, daily hoped for the final solution;that he was on the verge of the discovery he had no doubt, and his belief was imbued in the minds ofhis fellows, he longed to sound the bell and startle his own soul. in lett

cere heart. my object is to arouse your fortitude; proceed in your search for the mysteries you willhave revealed to you in this degree. in order that you shrink not, i charge you to be circumspect andcourageous, and give you as your password 'fortitude'.music as the zelator is conducted to the south. point of the compass, where presides the secondancient guarding a burning but well shaded vestal lamp.rituals of the societas rosicrucianis in angliahymn to chymia18 2nd ancient:zelator, this burning lamp typifies the light of nature which burns unseen by mortal eye. everynatural body carries a light within it, but the light appears not, it is eclipsed by the grossness of itssurrounding matter. yet the effect of this light is apparent to all according to the absence or presenceof the holy lux

wereinformed in the grade of zelator, of three rock-built halls in juxtaposition, they were the mainlaboratory, the apartment for refreshment and rest, and the secret or sacred hall, sometimes termedthe chapel, seclusive under certain circumstances: you were also told of the discovery of thetransmutation to silver and gold, of the continued search for the re-invention of the wondrousever-burning lamp and the presumed discovery of the "elixir of life" by frater gualdi, of whomyou will learn more hereafter, end his being found apparently lifeless as he rung the greatdeath-bell. let me give you a further insight into this home of the rosicrucians.in connection with the general structure of the three apartments were four other and smaller roomsopposite the laboratory, and on the other side of

ine presence. when in solemn convocation, they swore notby the altar, but by the flame or fire which was upon the altar, the emblem of the deified fire,disguised in many theological or theosophic forms. lead on. my pass is 'gloria ignis embra (glorythe shadow of flame).the conductor repairs with the theoricus direct to the centre of the hall, then to the south, to the3rd ancient, who has a vestal lamp burning in front of him.3rd ancient:in the performance of a wise duty, i require your thought as to the celestial fire, when it ceases to beterrestrial element and partakes of the ethereal qualities, the pure ethereal fire which burns forever isrepresented under the egyptian doctrines as ptah, who is the emblem of the eternal spirit out ofwhich everything is created. thus, the souls of men ar

trial element and partakes of the ethereal qualities, the pure ethereal fire which burns forever isrepresented under the egyptian doctrines as ptah, who is the emblem of the eternal spirit out ofwhich everything is created. thus, the souls of men are, according to the oldest egyptian school ofethics, formed of ether, at death return to it again.the celestial fire is here represented by the vestal lamp having a tapering flame, indicative of god sinfluence and continued activity. it is the everlasting light, that like the incense conveys theunknown and unseen, even unto the direct presence of the all; the praise and supplication of mortalman. this by sweet perfume extracted by fire and glowing prayer is wafted by the wingedmessenger 'celestial light' lead on. my pass is 'mil nisi luce (naugh

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

down into hell, one to bring back the antique box of pandora, the other to find and to crush the head of the old serpent, who is the symbol of time and of evil. both are guilty of the crime which must be expiated by the prometheus of ancient days and the lucifer of the christian legend, the one delivered by hercules and the other overcome by the saviour. the great magical secret is therefore the lamp and dagger of psyche, the apple of eve, the sacred fire of prometheus, the burning sceptre of lucifer, but it is also the holy cross of the redeemer. to be acquainted with it sufficiently for its abuse or divulgation is to deserve all sufferings; to know as one should alone know it, namely, to make use of and conceal it, is to be master of the absolute. a single word comprehends all things, a

consuming the life of meleager is the mythological symbol of this terrible power. let parents be ever on their guard, for no one can kindle hell in his own blood, or devote his own issue to misfortune, without being himself burnt and made wretched. to pardon is never a crime, but to curse is always a danger and an evil action. 43 ix t i initiation jesod bonum the initiate is he who possesses the lamp of trismegistus, the mantle of apollonius, and the staff of the patriarchs. the lamp of trismegistus is reason illuminated by science; the mantle of apollonius is full and complete self-possession, which isolates the sage from blind tendencies; and the staff of the patriarchs is the help of the secret and everlasting forces of nature. the lamp of trismegistus enlightens present, past and futu

ismegistus is reason illuminated by science; the mantle of apollonius is full and complete self-possession, which isolates the sage from blind tendencies; and the staff of the patriarchs is the help of the secret and everlasting forces of nature. the lamp of trismegistus enlightens present, past and future, lays bare the conscience of men and manifests the inmost recesses of the female heart. the lamp burns with a triple flame, the mantle is thrice-folded and the staff is divided into three parts. the number nine is that of divine reflections; it expresses the divine idea in all its abstract power, but it signifies also extravagance in belief, and hence superstition and idolatry. for this reason hermes made it the number of initiation, because the initiate reigns over superstition and by s

that of divine reflections; it expresses the divine idea in all its abstract power, but it signifies also extravagance in belief, and hence superstition and idolatry. for this reason hermes made it the number of initiation, because the initiate reigns over superstition and by superstition: he alone can advance through the darkness, leaning on his staff, enveloped in his mantle and lighted by his lamp. reason has been given to all men, but all do not know how to make use of it: it is a science to be acquired. liberty is offered to all, but not all can be free: it is a right that must be earned. force is for all, but all do not know how to rest upon it: it is a power that must be won. we attain nothing without more than one effort. the destiny of man is to be enriched by his own earning and

with its relative value and proportional infallibility, connecting it with supreme reason by the chain of analogies. hence the initiate knows no doubtful hopes, no absurd fears, because he has no irrational beliefs; he is acquainted with the extent of his power, and he can be bold without danger. for him, therefore, to dare is to be able. here, then, is a new interpretation of his attributes: his lamp represents learning; the mantle which enwraps him, his discretion; while his staff is the emblem of his strength and boldness. he knows, he dares and is silent. he knows the secrets of the future, he dares in the present, and he is silent on the past. he knows the failings of the human heart; he dares make use of them to achieve his work; and he is silent as to his purposes. he knows the sign

ly, the absence of trickery, hallucination or error. it has occurred to me frequently after experiments in the magic chain, performed with persons devoid of good intention or sympathy, that i have been awakened with a start in the night by truly alarming impressions and sensations. on one such occasion i felt vividly the pressure of an unknown hand attempting to strangle me. i rose up, lighted my lamp, and set calmly to work, seeking to profit by my wakefulness and to drive away the phantoms of sleep. the books about me were moved with considerable noise, papers were disturbed and rustled one against another, timber creaked, as if on the point of splitting, and heavy blows resounded on the ceiling. with curiosity but also with tranquillity i observed all these phenomena, which would not ha

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

hold in my right hand; in the name of the angel anael, by the power of adam and of heva, who are jotchavah, begone, lilith! let us rest in peace, nahemah! by the holy eloim and by the names of the genii cassiel, sehaltiel, aphiel and zarahiel, at the command of orifiel, depart from us, moloch! we deny thee our children to devour. the most important magical instruments are the wand, the sword, the lamp, the chalice, the altar and the tripod. in the operations of transcendental and divine magic, the lamp, wand and chalice are used; in the works of black magic, the wand is replaced by the sword and the lamp by the candle of cardan. we shall explain this difference in the chapter devoted to black magic. let us come now to the description and consecration of the instruments. the magical wand, w

of the sacred fire, moistened with the blood of a mole or serpent, the following words being said: be thou unto me as the sword of michael; by virtue of eloim sabaoth, may spirits of darkness and reptiles of earth flee away from thee! it is then fumigated with the perfumes of the sun and wrapped up in silk, together with branches of vervain, which should be burned on the seventh day. the magical lamp must be composed of the four metals. gold, silver, brass and iron; the pedestal should be of iron, the mirror of brass, the reservoir of silver, the triangle at the apex of gold. it should be provided with two branches composed of a triple tube of three intertwisted metals, in such a manner that each arm has a triple conduit for the oil; there must be nine wicks in all, three at the top and t

uch a manner that each arm has a triple conduit for the oil; there must be nine wicks in all, three at the top and three in each branch. the seal of hermes must be engraved on the pedestal, over which must be the two-headed androgyne of khunrath. a serpent devouring its own tail must encircle the lower part. the sign of solomon must be inscribed on the reservoir. two globes must be fitted to this lamp, one adorned with a transparency, representing the seven genii, while the other, of larger size and duplicated, should contain variously tinted waters in four compartments. the whole instrument should be placed in a wooden pillar, revolving on its own axis, and permitting a ray of light to escape, as required, and fall on the altar smoke at the moment of the invocations. this lamp is a great

period we must refrain from extending to anyone the same proofs of affection which we have the right to expect from the dead; we must observe strict chastity, live in retreat and take only one modest and light collation daily. every evening at the same hour we must shut ourselves in the chamber consecrated to the memory of the lamented person, using only one small light, such as that of a funeral lamp or taper. this light should be placed behind us, the portrait should be uncovered, and we should remain before it for an hour in silence; finally, we should fumigate the apartment with a little good incense, and go out backwards. on the morning of the day fixed for the evocation, we should adorn ourselves as if for a festival, not salute anyone first, make but a single repast of bread, wine a

veiled portrait; it must be all cleared away at the end, except the glass belonging to the dead person, and his portion of bread, which must be set before the portrait. in the evening, at the hour for the regular visit, we must repair in silence to the chamber, light a clear fire of cypress-wood and cast incense seven times thereon, pronouncing the name of the person whom we desire to behold. the lamp must then be extinguished, and the fire permitted to die out. on this day the portrait must not be unveiled. when the flame dies down, put more incense on the ashes and invoke god according to the 72 the ritual of transcendental magic forms of that religion to which the dead person belonged, and according to the ideas which he himself possessed of god. while making this prayer, we must identi

nth chapter of our gdoctrine h, and see that all light is excluded therefrom. if, however, the proposed operation is to take place in the day-time, we may leave a narrow aperture on the side where the sun will shine at the hour of evocation, place a triangular prism before this opening and a crystal globe filled with water facing the prism. if the experiment has been arranged for night, the magic lamp must be so situated that its single ray shall fall upon the altar smoke. the purpose of these preparations is to furnish the magic agents with elements of corporeal appearance, and to ease as much as possible the tension of imagination, which could not be exalted without danger into the absolute illusion of dream. for the rest, it will be understood easily that a beam of sunlight or the ray o

must be so situated that its single ray shall fall upon the altar smoke. the purpose of these preparations is to furnish the magic agents with elements of corporeal appearance, and to ease as much as possible the tension of imagination, which could not be exalted without danger into the absolute illusion of dream. for the rest, it will be understood easily that a beam of sunlight or the ray of a lamp coloured variously and falling upon curling and irregular smoke can in no way create a perfect image. the chafing-dish containing the sacred fire should be in the centre of the oratory and the altar of perfumes hard by. the operator must turn towards the east to pray, and the west to invoke; he must be either alone or assisted by two persons preserving the strictest silence; he must wear the

ROBERT KIRK WALKER BETWEEN WORLDS

us the secret commonwealth 37 [fairy] house she lodged in, until she anointed one of her eyes with a certain unction [that is, ointment] that was by her, which they [the fairies] perceiving [this anointing] to have acquainted her with their actions, they fanned her blind of that eye with a puff of their breath [but before they blinded her] she found the place full of light without any fountain or lamp from whence it did spring. this person lived in the country [region] next to that of my last residence, and might furnish matter of dispute among casuists, whether, if her husband had been [re]married in the interim of her two years' absence [in fairyland] he would have been obliged to divorce the second spouse at the return of the first. there is an art apparently without superstition for re

e fields overnight, saw and conversed with a people [that] she knew not [and, having wandered in seeking of her sheep and slept upon a hillock, found herself transported to another place before day. the woman had a child since that time, and is still pretty melancholy and silent, hardly ever seen to laugh. her natural heat and radical moisture seem to be equally balanced, like an inextinguishable lamp, and going in a circle, not unlike to the faint life of bees and some sort of birds, that sleep all the winter over and revive in the spring. it is usual in all magical arts to have the candidates prepossessed with a belief of their tutor's skill and abilities to perform their [magical] feats, and act their juggling pranks and legerdemain. but a person called stewart, possessed with a prejudi

se like goats or satyrs [just] as there are parallel stories in an countries and ages, reported of these obscure people, which [tales] are no dotages [that is, not weak-minded, so it is no more of necessity to us to know their beings and manner of life than [it is] to understand distinctly the polity [that is, political organization or statehood] of the nine orders of angels, or with what oil the lamp of the sun is maintained so long and regularly; or [to know] why the moon is called a great luminary in scripture, while it only appears to be so; or if the moon be truly inhabited because telescopes discover seas and mountains in it, as well as flaming furnaces in the sun. or why the discovery of america was looked on as a fairytale, and the reporters of it hooted at as inventors of ridiculo

person lived in the region next to his own parish. in several of the major aspects of his thesis, kirk returns to further examples or developments of his early examples as he progresses: in this case the stolen woman was blinded in one eye by the fairies for using a magical ointment which enabled her to see them. page 37 [but before they blinded her] she found the place full of light without any. lamp. kirk returns again to the theme of the perpetual lamps or magical light found in the underworld or in fairy dwellings. the substitution of a false body for the missing human, which dies and is buried accordingly, is often thought to be a rationalization of wasting illnesses, such as tuberculosis which was endemic in the highlands of scotland. yet we have this peculiar tale of a wife that ret

ther place before day [she] had a child since that time. once again we have the tale of transportation, invisible people, and possibly a case in which the woman believed herself to have conceived as a result of the fairy adventure. kirk, who takes pains to clarify that he examined her in the company of another clergyman and not alone, says that her energies were balanced, like an inextinguishable lamp or like those of hibernating creatures in winter. http//www.dreampower.com/kirk_wbw/pg_102.htm (6 of 10 [10/9/2001 12:36:30 am] robert kirk- walker between worlds(pages 102-111) page 37 it is usual in all magical arts to have the candidates prepossessed with a belief of their tutor's skill. but a person called stewart, possessed with a prejudice against. this second sight. was so put to it by

RUBY TABLET OF SET

k of thoth's words, a fertile card. surrounding the central human figure are depictions of life: the green productive grain stalks, the sperm with its embryonic figure, the egg with the yet-to-be surrounded by the watchful serpent, the hermit himself absorbed in concentration, and even the cerberus/anubis figure in the card's lower right corner. ipsissimus crowley devotes some little space to the lamp of the sun held by the figure and all but describes it as the core symbol of the light of the universe. once again there are dual interpretations open to the observer. there are two universes: the subjective and the objective. we ourselves build the light in the former and as one train of buddhist thought says, by ourselves is evil done, by ourselves, we pain endure, by ourselves we cease fro

et of evolution is a representation of the awareness of consequences which may come about from the being's acts. a working appreciation of this goes up a step to the generative wisdom and light of the hermit (ix. this stage does not indicate the commonly accepted view of one hiding away from the world. in the place of fleeing from the world, the hermit is one of the few in civilization carrying a lamp to dispel the darkness of ignorance. his actions spur constant change in the universe, the fortune (x) with which he and others must contend in moving forward. mastery of this promotes a strength, a lust (xi) to do, see. and find more by using the power being accumulated and used both within and without. the strength developed by the product of atu vi is splendid and glorious. it tames the be

re the following: eucalyptus- totally obnoxious if more than a drop is used, rates an 8 in odor intensity, 5 for volatility. lavender- perhaps the most widely used and appreciated of all aromas. yardley's english lavender soap available at xmas time is an example. odor intensity 4, 85 for volatility. thuja cedar- a pleasing "soft" but bright cedar aroma. citronella- inexpensive and widely used in lamp oils and candles, especially for outdoor use as an insect repellent. bergamot- this oil comes from the rind of a fruit which grows in italy, not the herb (bee balm. intensity 4, volatility 55. rosemary- a famous oil used for medicinal purposes, similar to eucalyptus in aroma. odor intensity 6 (but the samples available seem that this number should be much higher, volatility 18. spruce- sharp

fears. in order to avoid this terrible fate, to succeed, she must conquer her will. and so, we anxiously observe the young one as she prepares for what she perceives to be a working of black magic. her fate, whether renewed life or mental death, rests in balance* averne glanced nervously at what was assembled in her bedroom. she closed the door and switched out the lights, save for a small vanity lamp near her working area. the time had arrived to survey her working tools. she sighed a breath, and walked over to her altar. using the list contained in her ritual text, she began to check off each device or accouterment to be utilized in her ritual. first, of course, was the table she was using as an altar. for that she had draped her old school desk in black cloth, and then placed it against

shed downstairs to make sure all the doors were locked. once back in her own room, she shut her door for the last time before the ritual would begin. she was afraid. not having performed this type of ritual before, she did not know what to expect. not knowing causes anxiety. and fear. now inside the circle of protection, averne lit the candle and the incense. reaching over to switch off the small lamp, she hesitated momentarily. one final glance of the room as it was. she turned out the light and closed her eyes. her imagination spoke to her of the magical current that ebbed and flowed in the atmosphere. how badly she had wanted this time to come, in which she would conjure up the devil. and as she dwelled on that thought, doubts made their way to her conscious self. she began to feel that

representation of the gate shall be positioned behind the altar (facing the cylth, and shall be adorned with the symbols of the great old ones (see appendix 3. the pentagram of set shall be positioned directly above or within the opening of the gate as is proper within the context of focus for a setian working. ii. upon the altar shall be placed the following implements: a. a special oil-burning lamp: in this case this item will serve as the black flame of set. its particularly special qualities are that the vessel is constructed of many irregular geometric sides, all forming obtuse angles and ending in a small opening at the top. a scentless oil shall be used as to not conflict with the incense used. b. in place of black candles, two black light (ultra-violet) tubes will be used during t

e void of the abyss as black and empty. the magus v, however, perceives it as deep violet, and he seems much within its depths. ref. rhodopsin. cela viendra. eliphas levi, in the keys of the mysteries [20, makes references to the thirty-two paths, being the then numbers and 22 letters of the hebrew kabalah. on page 157 is found the following "the thirty-first refers to, which represents the magic lamp, or the light between the horns of baphomet" earlier, on the same page is "the thirtyfirst path is called the perpetual intelligence" a direct reference to the understanding of the magus v ts, and related to. the spiritual red of not mere" above. being the symbol for fire. continuing the point, in the book of thoth [21, on page 220, crowley refers to (shin) as "nuit, hadit, ra-hoor-khuit! the

SALMANRUSHDIE THESATANICVERSES

l3r 1b4 penguin books (n.z) ltd, 182-190, wairau road, auckland ro, new zealand penguin books ltd, registered offices: harmondsworth, middlesex, england published in 1989 by viking penguin inc. for marianne contents i the angel gibreel ii mahound iii ellowen deeowen iv ayesha v a city visible but unseen vi return to jahilia vii the angel azraeel viii the parting of the arabian seas ix a wonderful lamp satan, being thus confined to a vagabond, wandering, unsettled condition, is without any certain abode; for though he has, in consequence of his angelic nature, a kind of empire in the liquid waste or air, yet this is certainly part of his punishment, that he is. without any fixed place, or space, allowed him to rest the sole of his foot upon. daniel defoe _the history of the devil_ i the ang

and _society_ and _illustrated weekly_ went blank at the bookstalls and their publishers fired the printers and blamed the quality of the ink. even on the silver screen itself, high above his worshippers in the dark, that supposedly immortal physiognomy began to putrefy, blister and bleach; projectors jammed unaccountably every time he passed through the gate, his films ground to a halt, and the lamp-heat of the malfunctioning projectors burned his celluloid memory away: a star gone supernova, with the consuming fire spreading outwards, as was fitting, from his lips. it was the death of god. or something very like it; for had not that outsize face, suspended over its devotees in the artificial cinematic night, shone like that of some supernal entity that had its being at least halfway bet

t icebergs, and he had the idea that everything continued down below the surface of the soupy air: people, motor-cars, dogs, movie billboards, trees, nine-tenths of their reality concealed from his eyes. he would blink, and the illusion would fade, but the sense of it never left him. he grew up believing in god, angels, demons, afreets, djinns, as matter-of-factly as if they were bullock-carts or lamp-posts, and it struck him as a failure in his own sight that he had never seen a ghost. he would dream of discovering a magic optometrist from whom he would purchase a pair of greentinged spectacles which would correct his regrettable myopia, and after that he would be able to see through the dense, blinding air to the fabulous world beneath. from his mother naima najmuddin he heard a great ma

ey is dirtier, anyway" on a shelf of changez chamchawala's teak-lined study, beside a ten-volume set of the richard burton translation of the arabian nights, which was being slowly devoured by mildew and bookworm owing to the deep-seated prejudice against books which led changez to own thousands of the pernicious things in order to humiliate them by leaving them to rot unread, there stood a magic lamp, a brightly polished copper--and--brass avatar of aladdin's very own genie-container: a lamp begging to be rubbed. but changez neither rubbed it nor permitted it to be rubbed by, for example, his son "one day" he assured the boy "you'll have it for yourself. then rub and rub as much as you like and see what doesn't come to you. just now, but, it is mine" the promise of the magic lamp infected

thing loathsome, everything he had come to revile about his home town, had come together in the stranger's bony embrace, and now that he had escaped that evil skeleton he must also escape bombay, or die. he began to concentrate fiercely upon this idea, to fix his will upon it at all times, eating shitting sleeping, convincing himself that he could make the miracle happen even without his father's lamp to help him out. he dreamed of flying out of his bedroom window to discover that there, below him, was- not bombay- but proper london itself, bigben nelsonscolumn lordstavern bloodytower queen. but as he floated out over the great metropolis he felt himself beginning to lose height, and no matter how hard he struggled kicked swam-in-air he continued to spiral slowly downwards to earth, then f

ur life jiggling and preening under bright lights, kissing blonde women under the gaze of strangers who have paid to watch your shame? you are no son of mine, but a _ghoul, a _hoosh, a demon up from hell. an actor! answer me this: what am i to tell my friends" and beneath a signature, the pathetic, petulant postscript "now that you have your own bad djinni, do not think you will inherit the magic lamp" o o o after that, changez chamchawala wrote to his son at irregular intervals, and in every letter he returned to the theme of demons and possession "a man untrue to himself becomes a two-legged lie, and such beasts are shaitan's best work" he wrote, and also, in more sentimental vein "i have your soul kept safe, my son, here in this walnut-tree. the devil has only your body. when you are fr

arteries of the possible had begun to harden "it isn't easy to tell you this, but i'm married now, and not just to wife but life _the accent slippage again "i really came to bombay for one reason, and it wasn't the play. he's in his late seventies now, and i won't have many more chances. he hasn't been to the show; muhammad must go to the mountain _my father, changez chamchawala, owner of a magic lamp "changez chamchawala, are you kidding, don't think you can leave me behind" she clapped her hands "i want to check out the hair and toenails" his father, the famous recluse. bombay was a culture of re--makes. its architecture mimicked the skyscraper, its cinema endlessly re-invented _the magnificent seven_ and _love story, obliging all its heroes to save at least one village from murderous da

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

olizing the three jewels. the worshipper then makes eight offerings (1) water, to symbolize purity (2) sandalwood and saffron paste (which is rubbed on the image, which symbolize the cooling of human passions and are believed to cool fever (3) flowers, which symbolize faith in the teachings of the tirthankara (4) incense, to symbolize the burning away of bad karma (5) light, offered by swinging a lamp, to symbolize eliminating the darkness of ignorance (6) rice (7) sweets; and (8) fruit. the rice is arranged in the form of the symbolic swastika. three dots made with the food items above the swastika symbolize the three jewels. and finally, a crescent with a dot above it symbolizes the liberated beings who dwell in the roof of the universe. the ceremony concludes with time for meditation an

american literature (february 1972: 227 30. web sites lorenz, caroline and rod. nicholas black elk, cathecist. olive leaf. http/ www.peace.mb.ca/00.native/nlrnz02.htm (accessed on june 2, 2006. 58 world religions: biographies black elk the buddha born: april 8, 563 bce lumbini, nepal died: february 25, 483 bce kushinagar, india indian philosopher; spiritual teacher hold fast to the dharma as your lamp, hold fast to the dharma as your refuge, and you shall surely reach nirvana. siddhartha gautama was a prince who sought to eliminate the sufferings of life. he abandoned the luxuries of the palace for the difficulties of life as a poor ascetic, or one who shuns worldly pleasures in pursuit of spiritual truth. after years of seeking, siddhartha became enlightened and took the name of the buddh

rs of spreading the dharma, the buddha s health began to fail. he had established no written teachings and no hierarchy of authority. he did not believe that these things were necessary. shortly before his death, one of the buddha s followers, ananda, asked the buddha about his successor. according to eknath easwaran in the dhammapada, the buddha replied, be a refuge unto yourselves, ananda. be a lamp unto yourselves. rely on yourselves and on nothing else. hold fast to the dharma as your lamp, hold fast to th dharma as your refuge, and you shall surely reach nirvana. a few days later, outside the town of kusinara in modern-day nepal, and before all of those who had followed him for so many years, the buddha died. formalizing a religion although the buddha himself did not believe his teach

since i desire to be loved alone and above all that is. 9: o son of being! my love is my stronghold; he that entereth therein is safe and secure, and he that turneth away shall surely stray and perish. 10: o son of utterance! thou art my stronghold; enter therein that thou mayest abide in safety. my love is in thee, know it, that thou mayest find me near unto thee. 11: o son of being! thou art my lamp and my light is in thee. get thou from it thy radiance and seek none other than me. for i have created thee rich and have bountifully shed my favor upon thee. 12: o son of being! with the hands of power i made thee and with the fingers of strength i created thee; and within thee have i placed the essence of my light. be thou content with it and seek naught else, for my work is perfect and my

SEPHER HA BAHIR

those who find shelter in you. these are the ones who find shelter in your shadow in this world, who keep your torah, observe your commandments, and sanctify your name, unifying it secretly and publicly. the verse thus concludes, in the sight of the sons of man. 149. rabbi rahumai said: this teaches us that israel had light. torah is light, as it is written (proverbs 6:23, for a commandment is a lamp, torah is light [and the way of life is the rebuke of admonition. and we say that a lamp is a commandment, illumination (orah) oral torah, and light (or) is the written torah [how can we then say that the oral torah is light (or] because this light has already been kept, it is called light. what is this like? a room was hidden at the end of a house. even though it is day, and there is bright

d we say that a lamp is a commandment, illumination (orah) oral torah, and light (or) is the written torah [how can we then say that the oral torah is light (or] because this light has already been kept, it is called light. what is this like? a room was hidden at the end of a house. even though it is day, and there is bright light in the world, one cannot see in this room unless he brings along a lamp. the same is true of the oral torah. even though it is a light, it needs the written torah to answer its questions and explain its mysteries. 150. rabbi rahumai said: what is the meaning of the verse (proverbs 6:23, and the way of life is the rebuke of admonition? this teaches us that when a person accustoms himself to study the mystery of creation and the bahir 38 the mystery of the chariot

SIFRA DETZNIYUTHA

h below, as it is written: ahh adonai elohim(,yhla ynda hha).70 in the cohesion of the attached, in the breath of the weights, is vhy. the superior yod y is adorned with the wreath of the ancient one, the supernal envelop that is clear and concealing. the superior heh h is adorned with the breath of the openings of the hollow pillar, which comes forth in order to animate. the superior vav v, the lamp of heavy darkness that is adorned by its sides. the letters then extend and are included in the small face. just as they dwelled in the skull, they are found to be extending into the whole body in order to establish all. these letters are hanging in the pure wool.71 when they are manifested unto the small one, these letters settle in hy, and so they are called in them, the yod y of the ancien

pure wool.71 when they are manifested unto the small one, these letters settle in hy, and so they are called in them, the yod y of the ancient one is concealed in its wreath,72 because the left is to be found.73 the heh h is opened in another and is perforated by two holes, and is found in its formations. the vav v is opened in another, as it is written: it goes smoothly for my beloved,74 in the lamp of the heavy darkness to conceal the opening. the supernal vav v, the inferior vav v, 8 the supernal heh h, the inferior heh h, the supernal yod y, and with him not is associated; not ascends in this, and not is in this sign; when the son75 is revealed, and united in one grade, in one combination, in order that they may be explained, the d v (vav dalet) are included with the yod y (dvy. woe w

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

heory of magic, are of a wholly different type from his previous fictions, and, in place of the heroes and villains of every day life, we have beings that belong in part to another sphere, and that deal with mysterious and occult agencies. once more the old forgotten lore of the cabala is unfolded; the furnace of the alchemist, whose fires have been extinct for centuries, is lighted anew, and the lamp of the rosicrucian re-illumined. no other works of the author, contradictory as have been the opinions of them, have provoked such a diversity of criticism as these. to some persons they represent a temporary aberration of genius rather than any serious thought or definite purpose; while others regard them as surpassing in bold and original speculation, profound analysis of character, and thr

ll find it not a little laborious "is your work a romance "it is a romance, and it is not a romance. it is a truth for those who can comprehend it, and an extravagance for those who cannot" at last there arrived the manuscripts, with a brief note from my deceased friend, reminding me of my imprudent promise. with mournful interest, and yet with eager impatience, i opened the packet and trimmed my lamp. conceive my dismay when i found the whole written in an unintelligible cipher. i present the reader with a specimen (several strange characters) and so on for nine hundred and forty mortal pages in foolscap. i could scarcely believe my eyes: in fact, i began to think the lamp burned singularly blue; and sundry misgivings as to the unhallowed nature of the characters i had so unwittingly open

reunion it was round that humble table: a feast lucullus might have envied in his hall of apollo, in the dried grapes, and the dainty sardines, and the luxurious polenta, and the old lacrima a present from the good cardinal. the barbiton, placed on a chair a tall, highbacked chair beside the musician, seemed to take a part in the festive meal. its honest varnished face glowed in the light of the lamp; and there was an impish, sly demureness in its very silence, as its master, between every mouthful, turned to talk to it of something he had forgotten to relate before. the good wife looked on affectionately, and could not eat for joy; but suddenly she rose, and placed on the artist's temples a laurel wreath, which she had woven beforehand in fond anticipation; and viola, on the other side h

ses, bent before him; and after a moment's pause he drew near to her, and said, in a voice of the most soothing sweetness, and with a half smile upon his lip "do you remember, when i told you to struggle for the light, that i pointed for example to the resolute and earnest tree? i did not tell you, fair child, to take example by the moth, that would soar to the star, but falls scorched beside the lamp. come, i will talk to thee. this englishman" viola drew herself away, and wept yet more passionately "this englishman is of thine own years, not far above thine own rank. thou mayst share his thoughts in life, thou mayst sleep beside him in the same grave in death! and i but that view of the future should concern us not. look into thy heart, and thou wilt see that till again my shadow crossed

ch you spoke, came on you more fearfully, more intelligibly than before; whether you felt at once repelled from him, yet attracted towards him; whether you felt" and the actress spoke with hurried animation "that with him was connected the secret of your life "all this i felt" answered glyndon, in a trembling voice "the first time i was in his presence. though all around me was gay, music, amidst lamp-lit trees, light converse near, and heaven without a cloud above, my knees knocked together, my hair bristled, and my blood curdled like ice. since then he has divided my thoughts with thee "no more, no more" said viola, in a stifled tone "there must be the hand of fate in this. i can speak to you no more now. farewell" she sprung past him into the house, and closed the door. glyndon did not

d, the landlord bowed, and they bent their way, in the cool of the delightful evening, towards resina. the wine, perhaps the excitement of his thoughts, animated glyndon, whose unequal spirits were, at times, high and brilliant as those of a schoolboy released; and the laughter of the northern tourists sounded oft and merrily along the melancholy domains of buried cities. hesperus had lighted his lamp amidst the rosy skies as they arrived at resina. here they quitted their horses, and took mules and a guide. as the sky grew darker and more dark, the mountain fire burned with an intense lustre. in various streaks and streamlets, the fountain of flame rolled down the dark summit, and the englishmen began to feel increase upon them, as they ascended, that sensation of solemnity and awe which

injurious taunt of glyndon; and she sickened at the remembrance of the hollow applauses which, bestowed on the actress, not the woman, only subjected her to contumely and insult. in that room the recollection of her father's death, the withered laurel and the broken chords, rose chillingly before her. hers, she felt, was a yet gloomier fate, the chords may break while the laurel is yet green. the lamp, waning in its socket, burned pale and dim, and her eyes instinctively turned from the darker corner of the room. orphan, by the hearth of thy parent, dost thou fear the presence of the dead! and was zanoni indeed about to quit naples? should she see him no more? oh, fool, to think that there was grief in any other thought! the past! that was gone! the future! there was no future to her, zano

SIR WALLIS BUDGE EGYPTIAN MAGIC

ches, the pieces of flesh torn away would have to be made good from the body of the watcher telephron agreed to undertake the duty for one thousand nummi, and was led by the old man to a house, and, having been taken into the room where the dead body was, found a man making notes on tablets to the effect that nose, eyes, ears, lips, chin, etc, were untouched and whole. having been provided with a lamp and some oil that night he began his watch, and all went well, notwithstanding that he was greatly afraid, until the dead of night when a weasel came into the chamber and looked confidingly at the watcher; but he drove the animal--which was no doubt a witch--from the room, and then fell fast p. 13 asleep. in the early morning he was suddenly wakened by the trumpets of the soldiers, and almost

presence, and going out into the desert he collected a number of herbs which he knew how to employ in causing people to dream dreams, and having brought them back with him be squeezed the juice out of them. he then made the figure of a woman in wax, and wrote upon it the name of olympias, just as the priest of thebes made the figure of apep in wax and cut his name upon it. nectanebus then lit his lamp, and, having poured the juice of the herbs over the wax figure of the queen, he adjured the demons to such purpose that olympias dreamed a dream in which the god amen came to her and embraced her, and told her that she should give birth to a man-child who should avenge her on her husband philip. but the means described above were not the only ones known to nectanebus for procuring dreams, for

ing good or evil results. it seems to have been used with the idea of effecting transformations by the former, just as it was employed by the priest in the performance of certain important religious ceremonies, and a curious survival of this use is mentioned by lucian, 2 who relates that a woman transformed herself into a night-raven by its means. the woman first undressed herself, and going to a lamp threw two grains of incense into the flame and recited certain words; she then went to a large chest containing several bottles, and taking out one which, the writer thinks, contained oil, rubbed all her body with the liquid, from head to foot, beginning with the ends of the nails, and suddenly feathers and wings began to grow upon her, and a hooked, horny beak took the place of her nose. in

rite your petition before the setting sun [saying, c send the truthful seer out of the holy shrine, i beseech thee, lampsuer, sumarta, baribas, dardalam, iorlex: o lord send the sacred deity anuth, anuth, salbana, chambre, breith, now, now, quickly, quickly. come in this very night" 2 "to procure dreams: take a clean linen bag and write upon it the names given below. fold it up and make it into a lamp-wick, and set it alight, pouring pure oil over it. the word to be written is this 'armiuth, lailamchouch, arsenophrephren, phtha, archentechtha' then in the evening, when you are p. 217 going to bed, which you must do without touching food [or, pure from all defilement, do thus. approach the lamp and repeat seven times the formula given below: then extinguish it and lie down to sleep. the for

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

e east of the circle. the x marks on the chart below show the positions of candles, which can be used if the operants wish it. if you choose not to surround the area with six candles, at least try to have one, to the east. six "implements" are needed for this rite, and are to be placed arranged close to each other in the center of the triangle before the beginning of the rite: a candle or lantern/lamp (which is apart from the optional six candles that can be used as mentioned above; a cord; an arthame; a cup or bowl; a phallic stone; and a three-tined wooden fork (such as a branch) or a two tined wooden fork, or some other instrument that is not too long, but has three tines. if your circle is big enough, a full sized pitchfork will do. if you have a buck or a goat's skull, it should be in

t, and then you continue on counterclockwise, stopping when you reach sigil 1. when you reach sigil 1, you slowly say the invocatory name over the sigil, and as you lay the cord on it, you state the poetic stream. all of the invocatory names and poetic streams are given after this section; refer to them as you need them. when you are done at sigil 1, you go back to the center, pick up the lantern/lamp or candle, and, holding it in front of you, walk to the east, make a counterclockwise walk around the circle from east and back to east, and then continue counterclockwise until you reach sigil 2. say the invocatory name, and the poetic stream as you place the flame down on the sigil. returning to the center, you pick up the cup or bowl, and holding it in front of you, walk to the east, make

SPENSER THE CULT OF THE ALL SEEING EYE 1960

ation" the kneeling figure of washington is placed there to remind us "of the words from his first inaugural. it would be peculiarly improper to omit in this first official act, my fervent supplications to that almighty being who rules over the universe" the two lower corners of the window each show the holy scriptures, an open book and a candle, signifying the light from god's law "thy word is a lamp unto my feet and a light unto my path" why was this particular quotation chosen? the terms "word" and "light" have especially significant meanings in the occult lexicon. in the ancient mysteries of egypt the word "is said to have been the tetragrammaton (see source 9, part i, p. 889 "the connection of material light with. mental illumination was prominently exhibited in all the ancient system

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

to christianity from anti-christian powers and the eventual triumph of christianity. all other gods are taken up into the higher unity of the christian divinity: i did not see a temple in the city, because the lord, the all-ruling god, and the lamb are its temple. the city had no need of the sun nor of the moon to shine upon it, because the revelation of the divine presence is its light, and its lamp is the lamb. 151 the mystery at the heart of the revelation of saint john is precisely this: the mysteries are no longer secret. the angel says to him: do not seal up the prophecies in this book, for the time of god s manifestation is near.152 the apocalypse of john 139 thus the writer of the apocalypse expounds, from the standpoint of his own belief, the relationship of his community to thos

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

f it a column for his palace. isis, employed in the palace, obtained possession of the column, took the body out of it, and carried it away. apuleius describes her as "a beautiful female, over whose divine neck her long thick hair hung in graceful ringlets" and in the procession female attendants, with ivory combs, seemed to dress and ornament the royal hair of the goddess. the palm-tree, and the lamp in the shape of a boat, appeared in the procession. if the symbol we are speaking of is not a mere modern invention, it is to these things it alludes. the identity of the legends is also confirmed by this hieroglyphic picture, copied from an ancient egyptian monument, which may also enlighten you as to the lion's grip and the master's gavel. in his classic masonic textbook, morals and dogma

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

the materialized spirit form, crookes was also able to compare the features of the young medium and the spirit when king stood behind the form of the entranced florence cook. the medium lay in her customary black velvet dress, and the spirit form stood behind the couch in her flowing white drapery. then, holding one of the medium s hands in one of his, crookes knelt before the spirit and passed a lamp slowly up and down the whole figure of katie king. such a meticulous and brightly illumined examination thoroughly satisfied the eminent scientist that he had beheld a materialized spirit being and not the phantasm of a disordered brain. crookes repeated the process three times, in each instance pausing to examine yet another aspect of either the spirit or the medium, whose psychic energy had

knowledge is fully awakened, we are able to understand that each of us is identical in spirit, in being, and in nature with universal life. the hindu scripture bhagavad gita s instruction on how best to practice yoga ends with the promise that when the mind of the yogi is in harmony and finds rest in the spirit within, all restless desires gone, then he is a yukta, one in god. then his soul is a lamp whose light is steady, for it burns in a shelter where no winds come. in the chapter on basic mystical experience in his watcher on the hills (1959, dr. raynor c. johnson (1901 1987) places the appearance of light at the top of his list of illumination characteristics: 1. the appearance of light. this observation is uniformly made, and may be regarded as a criterion of the contact of soul and

nimal heads, appeared foreboding and threatening in the flickering torchlight. on the far side of the room, a hole in the wall, flanked by a human skeleton and a mummy, appeared just large enough for someone to enter on hands and knees. here, the novice was given another opportunity to turn back. or, if he had the courage, he was to crawl into the tunnel and continue on his way. with only a small lamp to drive back the shadows of the cramped corridor, the novice crawled on his hands and knees, hearing over and over a deep sepulchral voice warning that fools who coveted knowledge were certain to perish in the tunnel. as the initiate proceeded forward, he eventually found himself in a wider area where he began to descend an iron ladder. but as he reached the lowest rung, he saw below him onl

imself in a wider area where he began to descend an iron ladder. but as he reached the lowest rung, he saw below him only a gaping abyss. there seemed no choice left to him. he could not go back, and he could surely die if he stepped off the ladder into what might be a drop of thousands of feet into the blackness below him. it was at this point that the fortunate initiate, if the oil in his small lamp had held out, t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mystery religions and cults 261 isis (archive photos, inc) would notice a staircase carved into a crevice to his right. stepping into the crevice and ascending the spiral staircase, he would find himself entering a great hall and being congratulated by a magician called a pastophor, a guard

r escape death, but every soul who died was also destined to be resurrected and to receive life anew. those who would be a priest of osiris must enter the tomb alive and await his light. he must spend the night in the coffin and enter through the door of fear to achieve mastery. the initiate would lie down in the open sarcophagus and be left alone in the crypt. the priests would leave him a small lamp which would soon use up its reservoir of oil. from somewhere outside the tomb, he would be able to hear priests chanting his funeral song. then he would be alone in the darkness, feeling the cold of the grave close in upon him. perhaps the initiate would experience a life review or begin to see colors and lights appear around him. this illumination, he believed, was the light of osiris come t

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ndle on the way to their bedroom, she received such a violent blow in the eye that it produced a cut and a black bruise that was visible for several days. a hammerhead was thrown at her one night as she prepared for bed. she received a blow from a piece of metal that was hurled down a flight of stairs. another time, she narrowly missed being struck by a flat iron, which smashed the chimney of the lamp that she was carrying. in addition to persecuting mrs. foyster, the entity seemed determined to establish contact with her. messages were found scrawled on the walls: marianne please get help. the entity may or may not have been suggesting that the foysters once again bring dr. harry price upon the scene. at any rate, that is exactly what they did. advised by the bull sisters of the famed inv

e, nor had any human made them. he followed the tracks for a time until they mysteriously disappeared into nothingness. captain gregson did not have long to puzzle out the enigma of borley. at midnight on february 27, 1939, the most haunted house in england was completely gutted by flames. gregson testified later that a number of books had flown from their places on the shelves and knocked over a lamp, which had immediately exploded into flame. borley rectory has remained one of the most haunted houses in britain, but in december 2000, louis mayerling, who claimed borley was a second home to him until it burned in 1939, wrote a book entitled we faked the ghosts of borley rectory in which he claimed that harry price and the world had been taken in by hoaxsters. mayerling states that he firs

she got out of the car to walk to her front door. just as she was about to slam the car door, she screamed in horror. jolted from his pique, the young man got out to see what had caused his girlfriend to go into hysterics. as he walked to the passenger side of the car, he, too, is startled to see a prosthetic forearm dangling from the door handle, a steel hook gleaming in the light from a street lamp. the murderer had been about to open the door on the passenger s side of the car when the young man had given into his girlfriend s demands and peeled out of the parking place, tearing off the killer s hook in the process. this is a classic urban legend, dating back at least to the 1940s. the familiar tale is most often told as having happened to a friend s college roommate or high school cla

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

century b.c.e, first king of israel, resorted to necromancy, or divination through the spirits of the dead. saul entreated the fabled witch of endor to call up the spirit of the great prophet samuel, only to hear his own death foretold. according to tradition, solomon (10th century b.c.e, wisest of all the hebrew monarchs, foretold the future by consulting demons, which he summoned with his magic lamp and great seal. the sphinx, the guardian of egyptian magic, served as an oracle for diviners of that land. according to plutarch, such thinkers as solon, thales, pythagoras (c. 580.c. 500 b.c.e, and lycurgus traveled to egypt to converse with priests who heard the voice of the sphinx. ancient magi solemnly testified that the statues of egypt spoke, and when these oracles of hewn stone uttered

THE KEY TO THE MYSTERIES

one must believe; i believe because i love, and fear no more. love! love! sublime redeemer and sublime restorer; thou who makest so much happiness, with so many tortures, thou who didst sacrifice blood and tears, thou who art virtue 64 itself, and the reward of virtue; force of resignation, belief of obedience, joy of sorrow, life of death, hail! salutation and glory to thee! if intelligence is a lamp, thou art its flame; if it is right, thou art duty; if it is nobility, thou art happiness. love, full of pride and modesty in thy mysteries, divine love, hidden love, love insensate and sublime, titan who takest heaven in both hands, and forcest it to earth, final and ineffable secret of christian widowhood, love eternal, love infinite, ideal which would suffice to create worlds; love! love!

icism of voltaire. that great mind was dominated by an ardent love of truth and justice, but he lacked that rectitude of heart which the intelligence of faith gives. voltaire could not admit faith, because he did not know how to love. the spirit of charity did not reveal itself to that soul which had no tenderness, and he bitterly criticized the hearth of which he did not feel the warmth, and the lamp of which he did not see the light. if religion were such as he saw it, he would have been a thousand times right to attack it, and one would be obliged to fall on one's knees before the heroism of his courage. voltaire would be the messiah of good sense, the hercules destructor of fanaticism. but he laughed too much to understand him who said "happy are they who weep" and the philosophy of la

asked for, and even more than you asked for, for you did not mention money to me "yes, doubtless" said the other sighing "but i do want to see him again "incorrigible" said eliphas. some days afterwards, the professor of transcendental magic was awakened, about two o'clock in the morning, by an acute pain in the head. for some moments he feared a cerebral congestion. he therefore rose, relit his lamp, opened his window, walked to and fro in his study, and then, calmed by the fresh air of the morning, he lay down again, and slept deeply. he had a nightmare: he saw, terribly real, the giant with the fleshless ox's head of which the workman had spoken to him. the monster pursued him, and struggled with him. when he woke up, it was already day, and somebody was knocking at his door. eliphas r

es what is needful to all created things, according to their disposition to the signs and figures" this text, one sees, is still perfectly obscure for whoever is not acquainted with the characteristic value of each of the thirty-two paths. the thirty-two paths are the ten numbers and the twenty-two hieroglyphic letters of the qabalah. the thirty-first refers to hb:shin, which represents the magic lamp, or the light between the horns of baphomet. it is the qabalistic sign of the od, or astral light, with its two poles, and its balanced centre. one knows that in the language of the alchemist the sun signifies gold, the moon silver, and that the other stars or planets refer to the other metals. one 217 should now be able to understand the thought of the jew abraham. the secret fire of the mas

THE MAGICIAN S KABBALAH

nable and hence "negative" to human consciousness. this aspect of divinity is examined in such mystical treatises as "the cloud of unknowing" and "the ascent of mount carmel "the divine darkness is the inaccessible light in which god is said to dwell (1 timothy 6:10, invisible indeed, because of the superabundant light" in the temple the magician reminds himself of this unknowable ultimate by the lamp of dazzling darkness, which is the everburning and eternal lamp of edessa, of jupiter ammon, of pallas, and the perpetual lamp found in the tomb of christian rosencreutz. indeed, a translation of ain soph aur could be "never-ending fire, and crowley may be hinting at this when he speaks of the lamp "eternal, unconfined, unextended, without cause and without effect, the holy lamp mysteriously

e perpetual lamp found in the tomb of christian rosencreutz. indeed, a translation of ain soph aur could be "never-ending fire, and crowley may be hinting at this when he speaks of the lamp "eternal, unconfined, unextended, without cause and without effect, the holy lamp mysteriously burns. without quantity or quality, unconditioned and sempiternal, is this light" indeed, he later states that the lamp "is before 'i am, thus confirming that he is attributing it above kether (whose god-name is of course ehieh "i am that i am) and therefore to the ain soph aur. in writing of ain, mathers notes "this word consists of three letters, which thus shadow forth the first three sephiroth or numbers. i would like to examine this comment in more detail, as i believe it reveals much about that which can

on of binah as mother of life, and nature as the formation of living things. the tarot cards to which the letters of binah are attributed are the magician, hermit, death and the emperor. these show the action of the process of binah thus: the magician is the logos, the creative word issued from chockmah as the universal will, given direction and the light enclosed in a container (the light in the lamp of the hermit. it is then transformed or translated across the abyss (symbolised by the death card) and the energy structured into manifestation (the emperor bearing the "red ray" of creation, or aries in the zodiacal system. binah, as the top of the passive pillar of form, symbolises the ultimate feminine archetype, that of the great mother. the feminine can be broken down into a two-fold di

sonification of tiphareth. equally, the role of a mediator is often that of translation, and it is in translation we find tiphareth functioning as the sephirah of sacrifice, the "translation" of one state to another by release of the old pattern. an example is the sacrificial flame, where the wick (matter) is translated by fire (spiritual practice) into light (illumination. thus, the ever-burning lamp is a reminder of this task, as well as symbolising the ultimate goal of the ain soph aur as explained in the chapter "crown of tsimtsum, previously. the adeptus minor, the grade attributed to tiphareth, finds himself of necessity abandoning old patterns of belief and behaviour based on his previous (yesod-dominated) view of the world and his relationship to it, in favour of new goals respondi

sense, quitteth not malkuth. that is to say, partly, that the work of those grades is aligned to ones outside observations, even when directed at the psyche, whereas the work beyond that point has undergone the holy inversion and is involved with the upper sephiroth and the experiences and states that transcend the personality construct. further, the rose (taken as a symbol of tiphareth) and the lamp (a symbol of kether and the ain soph aur) are both attributed to netzach, which may reflect its sevenfold nature of completion. the seven-petalled rose alludes to the sevenfold pattern, and was used by bosch as emblem dccxxiii of the ars symbolica, and by fludd in the summum bonum. it is to this rose of completion that the golden dawn aim in their elemental initiations, as a preshadowing of t

rsona through our words. hence our mouth is the gate to our ego in the way that our eyes are said to be the gates to our soul. the letters of yesod (ysvd) relate to the tarot cards of the hermit, temperance, the lovers and the empress. these cards express some of the key features of this sephirah: hermit: the individualness of the personal ego, but the light of the true self is but a spark in the lamp. this state of wandering in the darkness is enacted in the golden dawn initiation rite of neophyte, where the candidate is blindfolded and led about the temple by the "symbolic light of occult science, which in turn refers to their own enlightened awareness (tiphareth. temperance: the tarot key attributed to the path leading from yesod to tiphareth in the initiatory progression up the tree. a

isdom" is one of the meanings of chockmah, and as this path connects chesed to tiphareth, we can see that chesed acts as a "precursor" of chockmah, manifesting itself to the initiate of tiphareth as "loving kindness, as if to say "there is a wisdom governing the universe. the tarot card of the path is the hermit, and we can see that he acts as a "demonstrator" of wisdom by his very being, and the lamp he holds aloft. the fact that the path is called "will" is of interest in that the hermit can be taken to represent the "way" of initiation, and in terms of the descending flow of the tree, the expansive nature of chesed. when these two aspects are merged, we gain the true essence of will; that we are unalterably part of the process of the universe in manifestation, and our realisation of thi

THE MIDDLE PILLAR

dy, and a gentle vibration or sense of luminosity and lightness in the brain, the student may be assured that he has acheved success in this particular practice. ths state gained, the middle pillar should be proceeded with, and the names could be silently vibrated in tune with the rhythmic inhalation and exhalation of the breath. the sense of the brilliance above whch i prefer to thuds of as the "lamp above the head" or as others have called it "the candle of vision" becomes much more perceptible and marked. very often it develops into an awareness of a whrling sphere of fiery light radiating peace and illumination into the mind and body. little more need be said, for i have no desire to provide material which may act upon suggestible minds. there are people so constituted as to be able to

ve reaped a timely and bounteous harvest among students of the occult. with every one of the five centers active and throwing power into the mind and body, and there is a clear awareness of an actual column extending interiorly from the crown of the head to the soles of the feet, an entirely different technique must now be pursued. the student should return to the contemplation of his kether, the lamp of invisible light above the head. imagining this center still to be in a state of radiation, let him will that its energy circulates through the system in this wise. it descends from the head towards the left shoulder. passing through the entire length of the left side of the body, the magnetic current strikes the sole of the left foot. thence it passes over to the right sole,l upwards throu

THE MOTHMAN PROPHECIES

. a car swept up behind him and passed him. another vehicle seemed to be following it. he eased his foot on the accelerator. he had been speeding slightly and thought it might be a police car. the vehicle, a black blob in the dark, drew alongside him, cut in front, and slowed. woody derenberger gaped in amazement at the thing. it wasn't an automobile but was shaped like "an old-fashioned kerosene lamp chimney, flaring at both ends, narrowing down to a small neck and then enlarging in a great bulge in the center" it was a charcoal gray. he slammed on his brakes as the object turned crossways, blocking the road, stopping only eight or ten feet from it. a door slid open on the side of the thing and a man stepped out "i didn't hear an audible voice" woody said later "i just had a feeling. like

ental telepathy. ashtar is a big cheese in the intergalactic federation. contactees have churned out dozens of books filled with his messages. a woman on long island had an encounter with an olive-skinned gentleman in a greenish suit in may 1967 and his name caused me some problems. he called himself aphloes. i finally figured out that it was from aphlogistic, a word derived from greek meaning "a lamp giving light without flame" woodrow derenberger's mr. cold did not fit this pattern. in fact, the name made me suspicious of woody's story and if i had not talked with others who had shared similar experiences on the same night, i might have rejected derenberger outright because of it. in earlier times, fairies, demons, and even human witches practicing their black sabbath rites, chose gravel

THE NECRONOMICON SIMON VERSION

al of the star appertaining thereunto. thou must needs prepare an alter to face the north, having upon it the statues of thine deities, or some such suitable images, an offering bowl, and a brazier. upon the earth should be inscribed the gate appropriate to the walking. if above thee is the sky, so much the better. if there be a roof above thine head, it must be free from all hangings. not even a lamp should be suspended over thee, save in operations of calling, which is discussed elsewhere (if the gods grant me the time. the only light shall be from the four lamps upon the ground, at each of the four gates of the earth: of the north, one lamp; pf the east, one lamp; of the south, one lamp; and of the west, one lamp. the oil should be pure, with no odour, or else sweet-smelling. the perfum

kanpa! inanna zi amma kanpa! bi zamma kanpa! ia ia ia be-yi razuluki! the invocation of the shammash gate spirit of the sun, remember! shammash, lord of the fiery disk, remember! in the name of the covenant sworn between thee and race of men, i call to thee! hearken and remember! from the gate of the beloved ishtar, the sphere of libat, i call to thee! illuminator of darkness, destroyer of evil, lamp of wisdom, i call to thee! shammash, bringer of light, i call to thee! kutulu is burned by thy might! azag-thoth is fallen off his throne before thee! ishnigarrab is scorched black by thy rays! spirit of the burning disk, remember! spirit of the never-ending light, remember! spirit of the rending of the veils of the night, dispeller of darkness, remember! spirit of the opening of the day, ope

d god may be also summoned, and the formulae is that which follows. it must be spoken clearly aloud, and not a word changed, else the spirit of the god may devour thee, as there is no food and no drink where they are. and it must be called in a secret place, without windows, or with windows only in one place, and that should be in the northern wall of the place, and the only light shall be of one lamp, set on the altar, and the lamp need not be new, nor the altar, for it is a rite of age and of the ancient ones, and they care not for newness. and the altar should be of a large rock set in the earth, and a sacrifice acceptable unto the nature of the god should be made. and at the time of the calling, the waters of absu will roil, and kutulu will stir, but unless it be his time, he will not

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

os (c) descending upon god (hwhy, transforms god into (hwchy) christ. so the morning past and found them linked inexorably fast each in the other fs arms. their lips are wed to drink the breezes from the fountainhead of lovers f breath *the tale of archais, vol. i, p. 22. then all her senses leap to the melodious song of zeus, a divine lyric; the following are two of its seven beautiful verses: o lamp of love! the hissing spray shall jet thee with desire and foaming fire, and fire from thee shall move her spirit to devour, and fuse and mingle us in one transcendent hour. godhead is less than mortal love, the garland of the spheres, than those sweet tears that yield no bitterness to the luxurious cries that love shrills out in death, that murmur when love dies *the tale of archais, vol. i

n a period of decadence may be said to have begun; but it is not every day that ten righteous men can be found in sodom; for the inhabitants of that city of the plains, like those of ephesus, traduce in every way those who threaten their occupation. gtherefore, o ananda, be ye lamps unto yourselves. be ye a refuge to yourselves. betake yourselves to no external refuge. hold fast to the truth as a lamp. hold fast as a refuge to the truth. look not for refuge to anyone besides yourselves. h (mahaparanibbana sutta, ii, 33)*2 *1. the sword of song, vol. ii, p. 206 *2. cited, vol. ii, p. 255. yoga now comes the supreme question: how is this inward mystery revealed? and the answer is: in the east by yoga, and in the west by magic. gthus east and west from a to z agree c h* in the east, by an ent

rces of aristophanes redacted on the grand stage of the world on which the great actors have played their part, and have retired behind the scenes. so once more, much to the joy of little children, the little rationalias, the little secularias, the harlequinade has again begun. sinbad has sailed away with all his treasure; aladdin has departed, and has not forgotten to take with him his wonderful lamp. no more jinn are to be unbottled from their sleep of a thousand years; the moon-faced ones have passed away, some singing, some laughing, some weeping; and in their place have come the clowns and pantaloons of modern thought, hurling rational sausages at each others f heads, and waylaying unwary curates, foolish young women, and the inarticulate guardians of the peace. we are indeed living i

omes to us from reason. we have made the god of love blind because he has better eyes than we have, and sees things which we cannot perceive. h*1. so are we now making the sublime ridiculous, and like the bhikkhu can no longer see the gdainty lady h but in her place ha set of bones. h*2. not until we understand ourselves, shall we understand the world of god, and not until we have replenished the lamp of our soul with love, will it burn up into a brilliant immortality. our port to reach is that divinity which abides in us, mud-bound though it be in the clay of its surroundings, for as lamartine said: ghumanity is as a weaver working on the reverse of the web of time. one day will come when passing to the other side, she will behold the wonder and beauty she has woven, in the place of the l

esse praeter rationem. nevertheless, though at heart one, many extraneous differences do exist, and it behoves any true searcher after truth to discover for himself the straightest road towards his ultimate home which he long ago first left; to ask help of none, to live alone, as he will have to die alone, to heed no man, to work out his own salvation, to see that his staff is stout, and that his lamp burns brightly, lest he fall into that great slough of rational dung-wallowing which besets his path. to voyage like our father ambrose through thunder and lightning, past the sun, and the moon, and the stars, as crowley most curiously depicts in gambrosii magi hortus rosarum, h* that mysteriously symbolic progress through the tarot, the ten numbers and the twenty-two letters *ambrosii magi h

THE TAROT OF C C ZAIN

to the good and a menace to the wicked. the eyes of justice are covered with a bandage to show that she weighs and strikes without taking into account the conventional differences that men establish for themselves. the sage- arcanum ix. in divination, arcanum ix may briefly be read as wisdom or prudence. arcanum ix is figured by an old wanderer leaning on a staff and carrying before him a lighted lamp which he half conceals behind his mantle. this sage personifies experience gained in the journey of life. the cloak is of square form, symbolizing the physical world in which man may acquire knowledge of good and evil. that this knowledge has been gained is signified by the man having partially removed the cloak of material limitations, and by the lamp, emblem of intelligence, shedding its ra

tle. this sage personifies experience gained in the journey of life. the cloak is of square form, symbolizing the physical world in which man may acquire knowledge of good and evil. that this knowledge has been gained is signified by the man having partially removed the cloak of material limitations, and by the lamp, emblem of intelligence, shedding its rays over the past, present and future. the lamp being concealed by the mantle symbolizes discretion, and also expresses the truth that if we are ever to know the real nature of anything we must delve deep beneath the cloak of external appearances. the staff, which in form is the sixth letter of the egyptian and hebrew alphabets, indicates that man progresses through struggle, alternately overcoming obstacles and being vanquished by them, a

THE SECRET RITUALS OF THE OTO

gold buckles. the collarette, eagle and sash of 30 are worn. the tassels of the mantle are of gold cord. the cap is that of a templar, but black with the insignia in gold. sword and belt are black and gold. the ante-room contains the tomb of j(acobus) b(urgundus) m(olensis) and is hung with black. the chamber of reflections contains a small altar or table on which is a skull and the ever-burning lamp. in the mouth of the skull is a green leaf. when more than 3 companions are present, they draw lots for the offices, the loosers remaining without, on guard, under the direction of the knight sentinel. file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c8.html (1 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o* the word. g.c.60 babalon c.b.61 bap

ws c. s blood with his stiletto (cutting) a st. andrew s cross on right arm. s.b. receives it in cup. cand. dips his thumb in the blood, and seals the oath. k.s. binds up cand. s wound) g.c: it is sworn. follow me, that i may offer up the blood to our lady babalon (g.c. goes to temple and enters. s.b. and k.s. remaining in their stations within and without. temple is lighted only by the sanctuary lamp. the three companions form the triangle about the candidate. g.c. goes to c.b. and kneels, offering cup. c.b. drinks, lifts her kirtle from which he takes the phial of oil) g.c (within triangle. anoints crown of c. s head) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c8.html (5 of 13 [12/28/2001 2:05:02 pm] the secret rituals of the o.t.o. in the name of

im and greets him with the secret grip, as in the opening, within the triangle of companions, or in any case with the accolade) sir knight, you are now at liberty to retire. on your return you will partake with us of the mystic feast of the sabbath (companions conduct new knight from the temple) third point (the knights assemble to the w. of the tomb of j.b.m. the temple is dark but for sanctuary lamp) g.c: brethren, to order! let us celebrate the mystic feast of the sabbath (he leads procession. g.c, c.b, 3 companions, s.b, k.s. new companion last. they go 7 times round the tomb, widdershins; then all enter but k.s. who bars new knight. k.s. directs him to knock, short, long, short, short) file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p2c8.html (8 of 13

secret method of worship of the one true god if haply ye may find him. let every knight appoint a privy chapel in his castle, and so far as may be let it resemble this order and file//c /documents%20and%20settings/michael..0secret%20rituals%20of%20the%20o.t.o/p3c1.html (5 of 7 [12/28/2001 2:05:17 pm] the secret rituals of the o.t.o. disposition of our supreme grand council, having an ever-burning lamp as an image of the sun to give light to a phallus carved or moulded in gold, silver, platinum or bronze by the fine art of the sculptor. and let the knight keep oft times vigil before it, devotedly with his whole heart uttering hymns and invocations, as may be fitting, and exalting himself in due commemoration of this lord of life, in such wise that the image becomes consecrated by his will

e power that should make holy all his deeds. consider of this. v of the sabbath of the adepts in the black hours of earth, when the christian superstition with fell blight withered most malignantly the peoples of europe, when our own holy order was dispersed and the sanctity of its preceptories lay violate, there were yet found certain to hold truth in their hearts, and, loving light, to bear the lamp of virtue beneath the cloak of secrecy. and these at certain seasons went at night by ways open or hidden to heaths and mountains, and there dancing together, and with strange suppers and spells diverse, did call forth him, whom the enemy called ignorantly satan, and was in truth the great god pan, or bacchus, or even that baphomet whom the templars worshipped secretly, and yet worship as in

erstand that this sacrament of death availeth little. ye must partake of the life of our lord jesus christ in his resurrection; and the substance of the sacrament will be the elixir of life itself. it will be one and not two; neither male nor female, neither solid nor liquid. it will contain all possibilities, and without it no possibility could be. it is the fire of prometheus in the well-tended lamp of vesta; it is the kneph of the priests of memphis, the disc of the sun in the arms of khephra; and the serpent entwined about the egg. ask of our brethren the alchemists, and of the adepts of the rosy cross. the first answer: it is nothing but the lion with his coagulated blood, and the gluten of the white eagle; it is the ocean wherein both sun and moon have bathed. the others: it is the d

THE HOLY BIBLE KING JAMES VERSION

ll serve, will i judge: and afterward shall they come out with great substance. 15:15 and thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 15:16 but in the fourth generation they shall come hither again: for the iniquity of the amorites [is] not yet full. 15:17 and it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. 15:18 in the same day the lord made a covenant with abram, saying, unto thy seed have i given this land, from the river of egypt unto the great river, the river euphrates: 15:19 the kenites, and the kenizzites, and the kadmonites, 15:20 and the hittites, and the perizzites, and the rephaims, 15:21 and the amorites, and the canaanites, and the girgashites, and

undred cubits, and the breadth fifty every where, and the height five cubits [of] fine twined linen, and their sockets [of] brass. 27:19 all the vessels of the tabernacle in all the service thereof, and all the pins thereof, and all the pins of the court [shall be of] brass. 27:20 and thou shalt command the children of israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always. 27:21 in the tabernacle of the congregation without the vail, which [is] before the testimony, aaron and his sons shall order it from evening to morning before the lord [it shall be] a statute for ever unto their generations on the behalf of the children of israel. 28:1 and take thou unto thee aaron thy brother, and his sons with him, from among the children of israel, that he

bread, and shall say, put me, i pray thee, into one of the priests offices, that i may eat a piece of bread. 3:1 and the child samuel ministered unto the lord before eli. and the word of the lord was precious in those days [there was] no open vision. 3:2 and it came to pass at that time, when eli [was] laid down in his place, and his eyes began to wax dim [that] he could not see; 3:3 and ere the lamp of god went out in the temple of the lord, where the ark of god [was] and samuel was laid down [to sleep] 3:4 that the lord called samuel: and he answered, here [am] i. 3:5 and he ran unto eli, and said, here [am] i; for thou calledst me. and he said, i called not; lie down again. and he went and lay down. 3:6 and the lord called yet again, samuel. and samuel arose and went to eli, and said

to my cleanness in his eye sight. 22:26 with the merciful thou wilt shew thyself merciful [and] with the upright man thou wilt shew thyself upright. 22:27 with the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself unsavoury. 22:28 and the afflicted people thou wilt save: but thine eyes [are] upon the haughty [that] thou mayest bring [them] down. 22:29 for thou [art] my lamp, o lord: and the lord will lighten my darkness. 22:30 for by thee i have run through a troop: by my god have i leaped over a wall. 22:31 [as for] god, his way [is] perfect; the word of the lord [is] tried: he [is] a buckler to all them that trust in him. 22:32 for who [is] god, save the lord? and who [is] a rock, save our god? 22:33 god [is] my strength [and] power: and he maketh my way perfe

f king jeroboam the son of nebat reigned abijam over judah. 15:2 three years reigned he in jerusalem. and his mother s name [was] maachah, the daughter of abishalom. 15:3 and he walked in all the sins of his father, which he had done before him: and his heart was not perfect with the lord his god, as the heart of david his father. 15:4 nevertheless for david s sake did the lord his god give him a lamp in jerusalem, to set up his son after him, and to establish jerusalem: 15:5 because david did [that which page 207 1 kings was] right in the eyes of the lord, and turned not aside from any [thing] that he commanded him all the days of his life, save only in the matter of uriah the hittite. 15:6 and there was war between rehoboam and jeroboam all the days of his life. 15:7 now the rest of the

d job answered and said, 12:2 no doubt but ye [are] the people, and wisdom shall die with you. 12:3 but i have understanding as well as you; i [am] not inferior to you: yea, who knoweth not such things as these? 12:4 i am [as] one mocked of his neighbour, who calleth upon god, and he answereth him: the just upright [man is] laughed to scorn. 12:5 he that is ready to slip with [his] feet [is as] a lamp despised in the thought of him that is at ease. 12:6 the tabernacles of robbers prosper, and they that provoke god are secure; into whose hand god bringeth [abundantly] 12:7 but ask now the beasts, and they shall teach thee; and the fowls of the air, and they shall tell thee: 12:8 or speak to the earth, and it shall teach thee: and the fishes of the sea shall declare unto thee. 12:9 who knowe

han the ancients, because i keep thy precepts. 119:101 i have refrained my feet from every evil way, that i might keep thy word. 119:102 i have not departed from thy judgments: for thou hast taught me. 119:103 how sweet are thy words unto my taste [yea, sweeter] than honey to my mouth! 119:104 through thy precepts i get understanding: therefore i hate every false way. nun. 119:105 thy word [is] a lamp unto my feet, and a light unto my path. 119:106 i have sworn, and i will perform [it] that i will keep thy righteous judgments. 119:107 i am afflicted very much: quicken me, o lord, according unto thy word. 119:108 accept, i beseech thee, the freewill offerings of my mouth, o lord, and teach me thy judgments. 119:109 my soul [is] continually in my hand: yet do i not forget thy law. 119:110 th

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

samian bowl found in cannon street, london, in 1838.3 the lamps, chiefly of earthenware, form another class of objects on which such scenes are frequently portrayed, and to which broadly phallic forms are sometimes given. one of these phallic lamps is here represented, on the same plate with the bowl of samian ware just described.4 it is hardly necessary to explain the subject represented by this lamp, which was found in london a few years ago. all this obscene pottery must be regarded, no doubt, as a proof of a great amount of dissoluteness in the morals of roman society in britain, but it is evidence of something more. it is hardly likely 1 see plate xxvii, fig. 3. 2 plate xxvii, fig. 4. 3 plate xxvii, fig. 1. 4 plate xxvii, fig. 2. 124 on the worship of the that such objects could be in

s found in france. it appears that, early in the eleventh century, there was in the city of orleans a society consisting of members of both sexes, who assembled at certain times in a house there, for the purposes which are described rather fully in a document found in the cartulary of the abbey of st. p re at chartres. as there stated, they went to the meeting, each carrying in the hand a lighted lamp, and they began by chaunting the names of demons in the manner of a litany, until a demon suddenly descended among them in the form of an animal. this was no sooner seen, than they all extinguished their lamps, and each man took the first female he put his hand upon, and had sexual intercourse with her, without regard if she were his mother, or his sister, or a consecrated nun; and this inter

TYSON DONALD NEW MILLENNIUM MAGIC

apart. the hub of the wheel was spirit. spirit is what gives meaning to life. it makes true things true and good things good. it is the final measure of any action. take it away, and there is no method for distinguishing right from wrong. when the cen- ter is removed from anything, it loses its identity and becomes chaotic. chaos is inherently destructive. for a while persons without the guiding lamp of spirit will continue to per- form right actions out of habit. they have been taught to act a certain way by their parents. they imitate the behavior of their peers. the songs they listen to, the books they read.and the films they view all take for granted a certain ethical code. the mind is lazy. it requires effort to question the reason for an action. so these individuals act as they have

element, the quintessence, of ancient philosophy. here is one way of drawing the five-pointed figure that shows the relationship of the elements. in three dimensions it is the pyramid of egypt seen from the top: air earth water fire table of pentagram u 9 elements instruments colors fingers senses life forms emblems sephiroth letters in name of cod divine names archangels orders of angels spirit lamp white middle sight thinking human tiphareth shin ihvh("adonai) eloah va-daath raphael malachim fire rod red ring hearing running lion netzach yod ihvh("adonai) tzabaoth haniel elohim water cup blue index taste swimming eagle hod he (1 st) elohim tzabaoth michael beni elohim air dagger yellow small smell flying angel yesod va u shaddai; el chai gabriel kerubim earth pentacle black thumb touch

rs of magic have been caught in this way, bound up by evil while still thinking they dealt with the emis- saries of good. the fifth point of the pentagram, last to emerge although it embodies the pre- vious four, is the point that defines the nature of the figure. without it the figure would not be a pentagram but would be something else. the point of spirit is often represented by the flame of a lamp. in this guise it can be confused with ele- mental fire. a better symbol is the spoked wheel, which suggests both the radiat- ing and the wholeness of spirit. the wheel of spirit is commonly drawn with eight spokes; but it is more use- ful to represent it by a wheel with six spokes: the three rays crossing at the center point of emanation represent the three primary elemental principles of fi

is an impregnable shell built upon five reflected (or ten) and six reflected (or twelve. these are two most powerful complex numbers upon which the tarot, kabbalah, zodiac, and other systems are based. pythagoras reputedly held the dodecahedron to be the most potent and perfect shape in the world. the tetragrammaton is expanded by the addition of the hebrew letter shin, which is in the shape of a lamp with three flames and magically signifies spirit: ra.the two common forms of the pentagrammaton are yod-he-shin-vau-he (pro- nounced "yeheshuah) and yod-he-vau-shin-he (pronounced "yehovashah. magically, the first name is given to the left human hand and the second to the right hand. when the magus pronounces them correctly with hands upraised and fingers spread to form pentagrams, the names

ld names of god become ritually linked. after the magus draws the pentagram and forms the sign of the zodiac in its center, the points of the star should be assigned the letters of the permutation of the divine name in order. the upper point of the pentagram can then be given the hebrew letter shin (a, which signifies the radi- ance of elemental spirit. this is equivalent to lighting the mystical lamp and empowers the symbol 'h5) 5 in although theoretically possible to invoke and banish the powers of the signs of the zodiac by using the unicursal dodecagram, in practice it would be quite diffi- cult to draw this twelve-pointed star with accuracy on the air during rituals. for- tunately, there is another way to invoke and banish the banners, and their related signs of the zodiac. it involve

f human occupation. the water- bearer is a laborer. the virgin is a priestess of the mysteries. the lady of the scales represents law and social order. the archer stands for warfare. the twins are still in their becoming and suggest the higher evolution of the human race as expressed through art. these occupations may also be symbolized by the five magical instru- ments-coin, cup, rod, sword, and lamp. for the magus using this breakdown as a guide, it is not hard to construct a model that suggests the three levels of animal life found in the signs of the zodiac. it will consist of a triangle inside a square inside a pentagram. the magus may find it useful as a reminder of the relationships between the three motions, four ele- ments, five parts of man, seven planets, and twelve names of god

didate has no assurance that he is not crawling to his death. as soon as he has passed the threshold, the heavy bronze door of the passage is dropped with a clang, and the candidate hears the terrible words "here perish all fools who covet knowledge and power!"28 the candidate faces an agonizing quandary. should he wait for release, or go on into the threatening darkness? he has been given an oil lamp by his guides, but the oil will not last forever. gathering his courage, he crawls down the sloping passage and eventually comes upon a great abyss. on the side of the pit is an iron ladder that leads down into the impenetrable darkness. with the lamp in his teeth, the candidate descends the ladder. abruptly, his foot swings on empty space. the ladder has ended on nothing- ness, and the botto

TYSON DONALD SOUL FLIGHT

this sense that "things went wrong" sometimes intruded into his waking life. he gave the example of having one hand on the table and the other on the back of a chair, and suddenly being unable to move them, while having the sense that the table and chair were slowly moving apart and stretching him between them. fox found that he could put himself into a light trance by staring at the flame of the lamp in his bedroom, although he had no awareness that he was in a trance state. he only knew that the room around him would suddenly "go wrong" first, the gas flame dimmed, and the room filled with a pale-golden brightness. miniature bursts of blue lightning crackled and snapped from the corners of the room. this was followed by an apparition of a grotesque or frightening appearance. on one occas

ing he called the false awakening.ls7 it is when the awareness passes from ordinary dreams into a condition that seems to be normal waking, but is actually still deep sleep. when i experience the light-switch trigger, i am usually in a condition of false awakening. that is, i believe myself to have just woken up in the middle of the night, and believe myself to be reaching across to switch on the lamp beside my bed. when it fails to light, i seem to get out of bed to try the overhead light by means of the switch near the bedroom door. only when this fails to light do i abruptly realize that i am not awake at all, but still asleep. at this point, i am in a state of astral projection in my body double, and fully conscious, even though still sleeping. one method i use to wake up from this sta

TYSON DONALD THE MAGICAL WORKBOOK

exercise should be cleansed prior to laying them out on the circle and triangle. the easiest way to do this is with the cleansing prayer described in exercise 37. after cleansing, they can be wrapped in clean white cloth to keep them ritually pure between uses. as a focus for air spirits, the smoke of burning incense can be employed; as a focus for fire spirits, the flame of a candle or small oil lamp; as a focus for water spirits, an open dish of water; as a focus for earth spirits, a large natural stone. the material should be placed in the triangle shortly before beginning the ritual, and removed immediately after the ritual. when discarding any ritual substance, inscribe a cross of equal arms over it with your right index finger and vibrate the words "return to earth, remain undefiled"

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

be impossible without the elementals. we need to become familiar with the elementals of nature. practice: agni god of fire fire: light a fire then vocalize the mantra inri. this mantra is vocalized in two separate syllables: in ri: prolong the sound of each letter. iiiiiiiiiiiiiinnnnnnnnn rrrrrrrrrrrriiiiiiiiiiiiiiii thereafter, concentrate on the fire that you have lit (on the candle, on the oil lamp or on the charcoal) and profoundly meditate on the fire. invoke me, samael, your friend, who wrote this lecture, i will assist you in this practice. then vocalize the s as an affable and fine whistle, like the buzzing of a rattlesnake. los vapores de la materia prima de la gran obra no ascender an por la chimenea sin la ayuda de los inquietos silfos. los gnomos necesitan destilar el oro en el

w is only a beginner in these studies and now he boasts of being an initiate. truly, many times students judge a priori 6 because they ignore the great mysteries. therefore, we must know how to differentiate between a soul that is just starting these studies and a fallen bodhisattva. in saint john s revelation 8: 10, the pentagram (the five pointed star) falls from heaven (burning as if it were a lamp) and the human waters became bitter, they became wormwood. in isaiah 14:12, the prophet said: how art thou fallen from heaven, o lucifer, son of the morning? how art thou cut down to the ground, which didst weaken the nations! nevertheless, the luciferic star (the fallen soul) will shine one day as the morning star in the right hand of the verb. many times a man or a woman in search of the di

e internal powers. we have already mentioned the mantram inri and its modifications [inri, enre, onro, unru, anra see arcanum 7. the alchemist must not forget any of these mantrams. the arcanum nine of the tarot, the hermit is prudent and wise, covered with the protective robe of apollonius which symbolizes prudence: he takes as support the staff of the patriarchs and illuminates himself with the lamp of hermes (wisdom. the alchemist must always do the will of the father; he must be humble in order to attain wisdom and then after having attained it he must be even more humble, more than anyone else. it is better to remain silent and die. while the sinful adam is dying, the adam christ is sequentially being born. mantram de la magia sexual: i.a.o. ou aoai ouo ouoae kore continuad ahora con

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

mirror is it me? the gypsy and his son where there s a will the sermon of nasrudin nasrudin and the wise men first things first whose shot was that? same strength the value of the past second thoughts the orchard the grammarian not a good pupil hidden depths the secret the wisdom of silence grateful to allah safety happiness is not where you seek it there is more light here the blind man and the lamp salt is not wool the trip something fell the tax man appreciation forgotten question a moment in time all i needed was time the short cut to deal with the enemy various other quotes art, beauty, and poetry community and conversation custom, justice, and law death and fate earth and ecology education and learning fear and freedom fools and humor leadership practical simplicity prayer priests r

rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets that were before you. ye are the salt of the earth: but if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out and trodden under foot of men. ye are the light of the world. a city set on a hill cannot be hid. neither do men light a lamp, and put it under the bushel, but on a stand; and it shineth unto all that are in the house. even so let your light shine before men; that they may see your good works, and glorify your father who is in heaven. lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither

hat they may see your good works, and glorify your father who is in heaven. lay not up for yourselves treasures upon the earth, where moth and rust consume, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through and steal: for where thy treasure is, there will thy heart be also. the lamp of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. but if thine eye be evil, thy whole body shall be full of darkness. if therefore the light that is in thee be darkness, how great is the darkness! no man can serve two masters; for either he will hate the one, and love the other; or else he will hold to one and despise the other. ye cannot serve g

din. 291 there is more light here someone saw nasrudin searching for something on the sidewalk. what have you lost, mulla? he asked. my key, said the mulla. so they both went down on their knees and looked for it. after a time the other man asked: where exactly did you drop it? in my house. then why are you looking here? there is more light out here than inside my own house. the blind man and the lamp one night, a blind man was carrying a large vase over his shoulder with one arm and holding out a torch with the other hand. a passerby noticed this and cried out, ignorance! day and night are but the same to you, so why do you carry a torch before you? the blind old man replied, the light is for blind people like you, to keep you from accidentally bumping into me and breaking my vase. salt i

rees. james taylor truth he who speaks the truth must have one foot in the stirrup. turkish the eyes believe themselves, the ears believe others. egyptian the story is only half told when one side tells it. icelandic being a sufi is to put away what is in your head imagined truth, preconceptions, conditioning and to face what may happened to you. abu said. he uses statistics as a drunken man uses lamp-posts, for support rather than illumination. andrew lang. all great truths begin as blasphemies. george bernard shaw the sky is not less blue because the blind man does not see it. danish all say the lamb is good, but each likes a different way of cooking it. chinese don t deny the truth even for the sake of your friend. hungarian an old error has more friends than a new truth. german the gre

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

ave special dominion over, or affinity with, one or other of the zodiacal constellations. communion with the hierarchies of these constellations formed part of the chald an theurgy, and in a curious fragment it is said "if thou often invokest it (the celestial constellation called the lion "then when no longer is visible unto thee the vault of the heavens, when the stars have lost their light the lamp of the moon is veiled, the earth abideth not, and around thee darts the lightning flame, then all things will appear to thee in the form of a lion" the chald ans, like the egyptians, appear to have had a highly developed appreciation of colours, an evidence of their psychic susceptibility. the use of bright colours engenders the recognition of subsisting variety and stimulates that perception

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

the infernal shadows which nourish my body and soul; i invoke the circle which empowers my form of being, from the north, i invoke the force of set, being my shadow of self let the blackened flame illuminate from this very forge! from the west, i invoke the force of anubis, the opener of the way let the violet light of the dead empower my spirit! from the south, i invoke the force of thoth, whose lamp illuminates my path 4 let the fires of wisdom and self-discover guide my path! from the east, i invoke horus, being the fire and strength of spirit reveal thy essence as azal'ucel, the fiery djinn of change and rebellion! cain, bringer of the cauldron of change and self transformation do protect my very being of self, that i may grow and ascend in our family born of witch blood pure. i seek t

WORKING CEPHALOEDIUM VERSION 1

e of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- o ur aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras

rking, having failed to initiate any rashith ha-gilgalim, has caused the collapse of the whole working, which i therefore declare ended. i now myself repair to the city of paris, there to inaugurate an alternative course of procedure. 666 to mega therion 9degree= 2square a'.a. here endeth the book of the cephaloedium working. iacchaion altar of fire& table of scribe aiwaz throne& altar altar with lamp, bell, knife, pantacle& oil. scarlet woman with cup& sword, wine. water, ether atthe cephaloedium working by aleister crowley copyright (c) o.t.o_ do what thou wilt shall be the whole of the law. i ask an oracle of thelema for this working `liber lapidis lazuli' the solar chapter``white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds' i ask a yi king symbol for t

WORKING CEPHALOEDIUM VERSION 2

re of the temple. in the east the altar of fire& the throne of the beast, with incense etc. in the west the scarlet woman& the altar of sacrifice, the wine etc. in the south the throne of aiwaz, with the altar of? in the north iacchaion with the table of the scribe. in the centre the hexagonal altar, with the pantacle, the image of the god- our aborted man-child, the bell& the knife, the oil& the lamp, or candle. of the ceremony in general. the formula of this magick is this (1) banish (2) purify (3) consecrate (4) equilibrate (5) make oath (6) invoke, by song, dance &c (7) make iacchaion god, by ether (8) sacrifice him to the beast, who thus becomes god. use here the accendat& the right mantram, the tu quies& the quia patris (9) sacrifice the beast to the scarlet woman, using her mantras

rking, having failed to initiate any rashith ha-gilgalim, has caused the collapse of the whole working, which i therefore declare ended. i now myself repair to the city of paris, there to inaugurate an alternative course of procedure. 666 to mega therion 9degree= 2square a'.a. here endeth the book of the cephaloedium working. iacchaion altar of fire& table of scribe aiwaz throne& altar altar with lamp, bell, knife, pantacle& oil. scarlet woman with cup& sword, wine. water, ether &c_ re high magick series practical magick is performed with the aid of ordinary, everyday implements, is concerned with the things of the earth and the harmony of nature, and is considered to be the magick of the common people. high magick, on the other hand, has long been considered the prerogative of the affluen

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

: place the four elemental tablets (see figures 3 through 6) in their cardinal directions, along with the tablet of union on the central altar. place the holy seal, the sigillum dei aemeth, on the tablet of union. place the elemental weapons (wand, sword or dagger, cup, and pentacle) on the altar, in their cardinal positions (see appendix a, along with a rose. burn incense in the east. place your lamp in the south. place holy water in the west, and bread and salt in the north. the banner of the east and west should be in the same positions as in the 0=0 ceremony (see appendix b. there should be sufficient lighting throughout the temple. light four candles, colored to correspond with their elemental cardinal directions: red in the south, yellow in the west, blue in the east, and black in th

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

is) dasa i is not? is not (as) tage intent fafenn jaws (in the depth of my) pi ad"apahe joy mozod judgment zodizirasi just (the) dada just (this) bal' justice (of) baas justice (his) bcilitinn "justice, extreme or fury" balatime k kingdoms flouu-dohe knowledge (the use defiled) lad ranadi knowledge (the ark of) lads nahe known (let her be known) homstzipe l laid up masi lamentation (of) g3pahinn lamp, living or everburning hublro lanterns law (i make a law) hohorila let there be caheristeosa lift up goholore lift up your voices farezodame likeness (in our) azazeiri. liveth for ever apis. liveth (he that) jadapila lord (the) enayo looking with gladness dorepehala m made (i) e-oeli manifold winds (the) ozodonugouu many (how many) irejila marble fidiai marrow (of the) raranann measure (i) ho

d 7=4 rituals of the r.r. et a.c. according to tradition, these rituals were written through the trance mediumship of the felkins with the astral masters of the third order. the general opinion at whare ra was that the 6=5 grade is an incredibly beautiful ceremony to experience. it is here that the hidden doorway of the mars wall is revealed, and the shekinah enters the vault, with black veil and lamp. to the postulant, it appears as if the lamp is floating in mid-air. this is the first of the rituals where the shekinah takes over the astral body of the adept, and lifts it out of the vault. it then takes it to meet the various forms. in my own case, and others within both the whare ra and thoth hermes temples, this is exactly what happens. for in the next two ceremonies, a great deal occur

e or no astral significance. when i discussed these levels with regardie, he agreed that they lacked any or little power. having met people who claimed these levels, i can certainly attest to that fact should point out that at thoth hermes, the highest grade attainable is 7=4, and none of the higher grades will be introduced. 6=5 matron or sheldnah. rose coloured tunic. long black veil. alabaster lamp with oil; spray of acacia. chief adept. blue and purple nemis and robe. ankh. merciful king of salem. winged sphere wand and lamen. second adept. red and orange nemis and robe. excellent prince of the horizon. ankh, phoenix wand and lamen. third adept. yellow and rose robe and nemis. ankh. noble lord of eventide. lotus wand and lamen. the vault is draped entirely in red. the pastos in black s

he n.e. still keeping their wands in the pastos, but separating the ankhs which they raise in invocation. they sink upon one knee; 3rd also kneels without and raise; ankh. ch.ad "mother of life, hidden house of the fire of the spirit, grant us thy life. mother of all, matron, we would be even as the burning bush which was not consumed; a sign to those who may have eyes to see. in thy hands is the lamp of understanding; show us, if but for an instant, a ray of that light divine. rose of the world, vouchsafe to us a breath of thine ineffable fragrance. tower of ivory, enclose us in thy protecting purity. give us, we beseech thee, this day and hour, thine aid in the high purpose for which we are here assembled. strengthen the postulant who seeks enlightenment through the gates of darkness, th

pon his soul those visions of the spirit which awaken the understanding and beckon us to the pisgah heights of holiness. there may he find the pearl of great price, which is also the lodestone of the wise. shekinahi" 2nd ad "shekinah" 3rd ad "shekinah" all three "shekinah" turn up lights. the vault which was in darkness atfirst gmdually becomes lighter, repeal ing the figurr of shekinah holding a lamp under kr mil. at the last word she holds forth her lamp, in silence letting the light shine upon the adepti in turn. they bow their heads a moment, then she withdraws silently. the adepti rise and quit the vault in silence. part one vault light out and vault door dosed. adepts seated in triangle postulant has been previously instructed in knocks, etc. he is robed in white with black cord roun

e; wake him not, he knoweth his own hour, and god is over all" 35 "the dead men shall live; together with my dead body shall they rise. awake and sing, ye that dwell in duet; for thy dew is as the dew of herbs" 36 "hold no longer silence, cry ye aloud for the beauty of the divine mother, for in her is peace" there is a pause; shekinah appears from behind the curtain in the n.e. with the alabaster lamp and spray of acacia. she bends over postulant and kisses him on the brow saying: shek "arise, shine, for thy light is come, and the glory of the lord is risen upon thee" she lays acacia on his/her breast, then anoints the postulant on feet, solar plexus, lips and palms of hands, saying (feet "the life of the trees is thine arise and walk (plexus "the life of the man is thine receive and give

archetypal world of the tarot, a complete story is formed from the three tarot cards with the mother letters on them. aleph as the fool is the divine child, and birth under difficult conditions. mem then carries on the theme of life itself; enlightenment through suffering. shin is resurrection, as the rewards for the quest of life. in the final part of the opening, shekinah appears veiled with a lamp under the veil. this shows that the unknown quality of the sphere, the feminine anima, is present, to be summoned forth from the deeper layers of the psyche. first point the postulant is robed in the white of spirit which symbolizes the overall vibration he experienced in the vault at the 5=6 level. the first knock is a symbol that the unification of the neshamah with the ruach and the nepshe

0 0

door posts of the gateways of hidden wisdom. like yin and yang, they are symbols of opposite twin powers. 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 the pathway to hidden knowledge, unlike the pathway of nature which is a continual undulation, the winding to and fro of the serpent which 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 rece

0 0 INITIATION CEREMONY

the kerux. east of the double cubical altar of created things, art the pillars of hermes and of 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 the

1 10 INITIATION CEREMONY

ure olive oil. it is an image of the mystery of the elohim, the seven creative ideas. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram, represent the seven planets and the seven qabalistic palaces of assiah, the material world- which answer to the seven apocalyptic churches which are in asia or assiah- as these again allude to the seven lamps before the throne on another plane. within each circle is a triangle to represent the three fold creative idea operating in all things. on the right-hand side of each is the hebrew name of the angel who governs the planet; on the left side is the hebrew name of the sphere of the planet itself; while the hebrew letter beneath the base is one of the duplicated letters of the hebrew alphabet wh

3 8 INITIATION CEREMONY

: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash, red rope, hoodwink. required materials for the altar 2 blue tapers red tetrahedron 20th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin diagram of 7 heavens in assiah 10 adverse sephiroth enochian water tablet 3 red lamps censer 4 chairs 2 sephirotic tablets tablet of 10 sephiroth in 7 palaces 4 worlds of the tree of life 4 worlds of the tree of life showing 4 holy names macroprosopus diagram cup of water part i opening (arrange the temple for the 31st path. members are assembled and robed) hiero (knocks) fraters and sorors of the order of the golden dawn in the outer, assist me to open this temple in the gra

be, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: 2 blue tapers greek cross of 13 cubes 19th key of the tarot (sun) required materials for the temple: banners of the east and west temple pillars hebrew letters: resh astrological symbols of planets diagram of tarot cards to hebrew letters enochian water tablet 3 red lamps censer 4 chairs table of geomantic figures and ruling intelligences telesmatic symbols to each geomantic figure kamea of saturn, jupiter, mars, sun, venus, mercury and moon part ii path 30 advancement hiero: honoured hegemon, you have my command to present the theoricus with the necessary admission badge and to admit him (her. heg: rises, goes to door, opens it, presents theoricus with the g

nto the grade of practicus will take place. temple officers part iii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar: red cross and white triangle 3 red lamps at corners of triangle cup of water diagram of eden before the fall diagram of eden after the fall lamen badge of water required materials for the temple: banners of the east and west temple pillars hebrew letters: shin, resh, mem, peh, ayin kamea of mercury 2 diagrams of daath enochian water tablet 7 planes of tree of life to 7 planets diagram of 4 worlds and letters of holy names alchemica

s which appertain unto the element of water. the meaning of the tablet of earth and air were explained to you in the preceding grades. hiero: theor: proceed to east. hierophant indicates cross and triangle on the altar. hiero: the cross above the triangle represents the power of the spirit of life rising above the triangle of the waters, and reflecting the triune therein, as further marked by the lamps at the angles. while the cup of water placed at the junction of the cross and triangle represents the maternal letter mem. the portals in the east and south east are the paths which conduct to the higher while that in the south leads to the grade of philosophus, the highest grade of the first order. this grade is also related to the planet mercury. its kamea or mystical square is formed of 6

4 7 INITIATION CEREMONY

sh, red rope, hoodwink required materials for the altar 2 red tapers 12 square calvary cross 18th key of the tarot required materials for the temple part i banners of the east and west temple pillars hebrew letters: shin, tau, qoph tablet of the serpent of brass diagram of qabalah of nine chambers diagram of hexagram of tiphareth diagrams of geomantic figures of 8 radii enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part i the opening (the throne of the hierophant, beside which is a cup of water and the banner of the east, is placed before the dais n.e. the seat of the hegemon is before the dais in the s.e. hiereus in the west. each officer has a cup of water. the pillars are placed about 2 feet in front of hegemon's seat, and behind her is the letter qoph

lar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 2 red tapers 4 sided pyramid 17th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew letters: resh, samech, tzaddi diagram of dekagram, endekagram, dodekagram& all endekangles etc. diagram of caput and cauda draconis enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part ii advancement path 28 hiero: honoured hegemon, you have my command to present the practicus with the necessary admission badge and to admit him (her. heg: rises goes to door, opens it, presents practicus with solid pyramid of elements and admits him. heg: and ever forth from their central source the rivers of eden flow. heg: leads practicu

he altar 2 red tapers calvary cross of 6 squares 16th key of the tarot required materials for the temple banners of the east and west temple pillars hebrew letters: mem, ayin, peh, resh, shin alchemical symbol of sulphur on the tree of life tablet of trinity operating through the sephiroth tablet of 7 yetziratic palaces in 10 sephiroth tablet of qlippoth with 12 princes enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part iii (temple arranged as in diagram. temple is darkened) hiero: honoured hegemon, you have my command to present the practicus with the necessary admission badge and to admit him (her. heg: rises goes to door, opens it, presents practicus with calvary cross of 10 squares and admits him. heg: the river kishon swept them away, that ancient riv

he ceremony of your reception in the grade of philosophus will take place. part iv temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scepter. candidate: black robe, red shoes, sash. required materials for the altar 3 red lamps white triangle and red cross calvary cross of 6 squares diagrams of eden before and after the fall lamen of 6 squared calvary cross required materials for the temple banners of the east and west temple pillars hebrew letters: kaph, nun, peh, tzaddi, qoph kamea and sigils of venus diagram of tree of life with daath diagram of tree of life in four worlds burnt offering diagram of brazen sea en

red cross calvary cross of 6 squares diagrams of eden before and after the fall lamen of 6 squared calvary cross required materials for the temple banners of the east and west temple pillars hebrew letters: kaph, nun, peh, tzaddi, qoph kamea and sigils of venus diagram of tree of life with daath diagram of tree of life in four worlds burnt offering diagram of brazen sea enochian fire tablet 3 red lamps censer 4 chairs 3 cups of water 3 small altars part iv advancement ceremony of philosophus hiero: honoured hegemon instruct the practicus in the proper alarm, present him with the necessary admission badge and admit him (hegemon goes without and instructs the practicus to give an alarm of 7 knocks. hegemon then admits practicus) in the north west are the portals of the 29th and 28th paths by

erless divine and angelic names which appertain unto the element of fire. the meaning of the other tablets have been already explained to you. hiero: pract: move to the altar. hiero: the triangle surmounting the cross upon the altar, represents the fire of the spirit surmounting the cross of life and of the waters of eden. you will note that it thus forms the alchemical emblem of sulphur. the red lamps at the angles of the triangles are the three fold forms of fire. hiero: pract: proceed to the east. hiero: the portals in the east and north east conduct to the higher. the others are those of the paths you have already traversed. this grade is also related to the planet venus. its kamea or mystical square is formed of 49 squares containing the numbers from 1 to 49 arranged so as to show the

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

, described as an amazonian warrior and life-giver with dominion over the storms. she can be invoked at times of change and for all matters of employment, commerce good fortune and taking control of one's destiny. a practical guide to witchcraft and magick spells. lakshmi lakshmi is the hindu goddess of wealth, beauty, joy, pleasure and good fortune. at divali, the hindu autumn festival of light, lamps and candles are placed in windows so that lakshmi will look in and endow prosperity upon the family. rangolis, or coloured patterns, are painted on floors and walls to attract her. rituals to invoke her usually involve candles and use gold or jewellery as a focus for her benevolence. deities of power these gods and goddesses bring psychic self-defence, protection, righteous anger against inj

(readers of the late dion fortune's occult novels will have no difficulty in forming images of such splendid edifices) or you may create a grove of oak or olive trees or one of the ancient stone circles as your working place or a castle room whose battlements are lashed by a stormy sea. the altar in your temple may be pure gold, ornate stone or beaten copper, and the candles may be set in ancient lamps. with practice, you may find that a particular temple form automatically creates itself in your mind's vision, but if this is not helpful, then concentrate on the magick that exists your own very special working place. let us go through a formal ritual. i have created this one for a solitary practitioner, but it adapts well for a group. a formal ritual to restore prosperity such a ritual cou

ABRAMELIN2

rd just over the limit of the circle, received a shock like that from a powerful electric battery, which nearly threw him down, struck the magical sword from his hand, and sent him staggering back to the centre of the circle. compare also with this incident allan fenwick s experience in the strange story, when his hand accidentally went beyond the limits of the circle when he was replenishing the lamps during the evocation. 96 viz: lucifer, leviathan, satan, and belial. 97 i.e, the demons and evil spirits generally. 98 the demons generally. 99 in the original: demandes etapparitions. the sacred magic 116 100 let me here once again insist on the absolute necessity in occult working of being courteous, even to the evil spirits; for the operator who is insolent and overbearing will speedily l

ALEISTER CROWLEY ACROSS THE GULF

pricious-cruel, now (love-maddened) thrust deep to draw blood, as they played up and down my spine. but i saw nothing; by osiris i swear it! i saw nothing, save only the glare in the eyes of that lost soul that writhed upon the wheel. indeed, as the hangman took out the corpse, we fell back and lay there among the waste of the banquet, the flagons overturned, the napery awry, page 37 gulf.txt the lamps extinct or spilt, the golden cups, 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 dee

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

. second, on the night of the walking, which must be the thirteenth night of the moon, having begun on the previous thirteenth night, thou must approach the gate with awe and respect. thy temple is exorcised. thou must light the fire and conjure it, but the invocation of the god of fire, and pour incense thereon. thou must make offering to the deities on the altar. third, thou must light the four lamps from the flaming brazier, reciting the invocation proper to each of these watchtowers in its proper place, summoning the respective star. fourth, thou must recite the invocation of the watcher, thrusting the sword into the earth at its station, not touching it until it is the appointed time for its departure. fifth, thou must take the seal of the star in thy right hand, and whisper its name

ALEISTER CROWLEY BOOK OF LIES

comment whatsoever. note (22 "the mome raths outgrabe"-lewis carroll. but "mome" is parisian slang for a young girl, and "rathe" o.e. for early "the rathe primrose- milton. book of lies get any book for free on: www.abika.com 103 [107] 49 kappa-epsilon-phi-alpha-lambda-eta mu-theta waratah-blossoms seven are the veils of the dancing-girl in the harem of it. seven are the names, and seven are the lamps beside her bed. seven eunuchs guard her with drawn swords; no man may come nigh unto her. in her wine-cup are seven streams of the blood of the seven spirits of god. seven are the heads of the beast whereon she rideth. the head of an angel: the head of a saint: the head of a poet: the head of an adulterous woman: the book of lies get any book for free on: www.abika.com 104 head of a man of v

ALEISTER CROWLEY LIBER CHANOKH

ngle, and are become as olives in the olive mount; looking with gladness upon the earth, and dwelling in the brightness of the heavens as continual comforters. unto whom i fastened 19 pillars of gladness, and gave them vessels to water the earth with her creatures; and they are the brothers of the first and second, and the beginning of their own seats, which are garnished with 69,636 ever-burning lamps: whose numbers are as the first, the ends, and the contents of time. therefore come ye and obey your creation: visit us in peace and comfort: conclude us receivers of your mysteries: for why? our lord and master is the all-one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the g

ce of the chariot of fire. the seventeenth key ilasa dial pereta! soba vaupaahe cahisa nanuba zodixalayo dodasihe od berinuta faxisa hubaro tasatax yolasa: soba iad i vonupehe o uonupehe: aladonu dax ila od toatare! zodacare od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o thou third flame! whose wings are thorns to stir up vexation, and who hast 7336 living lamps going before thee: whose god is wrath in anger: gird up thy loins and hearken! move and appear! unveil the mysteries of your creation; be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of c of b in the tablet of b. the queen of the thrones of flame. the eighteenth key ilasa micalazoda olapireta ialpereji belioresa: das odo busadire

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

ellow, purple, grey and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake, etc, etc. 376 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius agrippa and other books) you would draw in the four colours with such other devices as your experience may suggest. 4. and so on. we cannot here enter at length into all the necessary preparations; and the student will find them fully set forth in the proper books, of which the "goetia" is perhaps the best example. these rituals nee

ALEISTER CROWLEY MEDITATION

rces of darkness which might otherwise break in. the names of god form a further protection. the magician may consider what names he will use; but each name should in some way symbolise this work in its method and accomplishment. it is impossible here to enter into this subject fully; the discovery or construction of suitable names might occupy the most learned qabalist for many years. these nine lamps were originally candles made of human fat, the fat of enemies<birth-strangled babes "i.e" of thoughts slain ere they could arise into consciousness> slain by the magician; they thus served as warnings to any hostile force of what might be expected if it caused trouble. to-day such candles are difficult to procure; and it is perhaps simpler to use beeswax. the hone

ALEISTER CROWLEY THE GREATER RITUAL OF THE PENTAGRAM

h= geburah ankh-af-na-khonsu= kether note that bes-na-maut and ta-nech are the parents of ankh-af-na-khonsu. these are lesser forms of nuit and hadit. ankh-af-na-khonsu of course has a direct relationship to ra-hoor-khuit; he is the physical incarnation of that god. crowley remarked that this ritual is not satisfactory unless there be a properly constructed circle marked with the hexagram and six lamps. he further stated that this ritual is neither perfect nor inspiredfethe heart of the master get any book for free on: www.abika.com 1 the heart of the master by aleister crowley get any book for free on: www.abika.com the heart of the master get any book for free on: www.abika.com 2 the heart of the master by aleister crowley ordo templi orientis p.o box 2303 berkeley, ca 94702 (c) copyrigh

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

even of phryne. how much less should he venture to criticize such men and women whose imaginations are so free from grossness that the element of attraction which serves to electrify their magnetic coil is independent of physical form? to us the essence of love is that it is a sacrament unto nuith, a gate of grace and a road of righteousness to her high palace, the abode of peerless purity whose lamps are the stars "as ye will" it should be abundantly clear from the foregoing remarks that each individual has an absolute and indefeasible right to use his sexual vehicle in accordance with its own proper character, and that he is responsible only to himself. but he should not injure himself and his right aforesaid; acts invasive of another individual's equal rights are implicitly self-aggres

ALEISTER CROWLEY THE SWORD OF SONG

in the brain* we must include illusions, which are after all sense-impressions as much as realities are, in the class of phenomena dependent on brain-changes. magical phenomna, however, come under a special sub-class, since they are willed, and their cause is the series of real phenomena called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein

ve thus described is the state called dhyana by the hindus and buddhists. the method of attaining it is sane, healthy, and scientific. i would not take the pains to describe that method, had not illiterate, and too often mystical advocates of the practice obscured the simple science and buddhism 91 grandeur of our edifice by jimcrack pinnacles of stucco as who should hang the taj mahal with fairy lamps and chintz. it is simple. the mind is compelled to fix its attention on a single thought; while the controlling power is exercised and a profound watchfulness kept up lest the thought should for a moment stray.1 the latter portion is, to my mind, the essential one. the work is comparable to that of an electrician who should sit for hours with his finger on a delicately adjusted resistance-bo

ALEISTER CROWLEY EQ I 1

n here, romance was present for the romantic; the fog-wreaths curling over the river clothed the houses opposite in soft mystery, as if they had been draped in blue samite, and through the water-laden air the sun glowed round and red as a fiery wheel of pha ton's chariot. the room was very bare; by the broad low window stood a large deal table crowded with instruments and glasses; strong electric lamps on the right and left testified to the prolonged labours of the optician. the roof of the garret ran up towards the centre, and by the wall there was a low truckle-bed, fenced off by a cheap japanese paper- screen. the whole of the wall between 59 the bed and the window was furnished with pine-shelves, filled with books; everything was neat, but the room seemed friendless and cold in the thi

ALEISTER CROWLEY EQ I 5

eld, and i wander bareheaded under the dark sky; 121 calling and calling from the windy deeps, the olden night still draws me; moonlight weeps fro sunlight faded in the dark; the sea is under the dark clouds; still one by one soft, silver stars creep silently upon me, leaving soft trails of light; o wonder dawn of the inverted thunder of the skies! back to the gardens of old babylon, the hanging lamps, the slow, enchanted moon, the gold-eyed stars, the pillars of the sea, and the call of her forgotten- oh, i lie under the stars, upon the dewy sward; and all around me is the silent city, the soft white city, softened by the dawn; and i hear the sistron, and i hear the songs sung to the hanging moon, and thou, istar, radiantly comest on the brains of men to the slow illumination of desire;

ALEISTER CROWLEY EQ I 5

e answer is: not otherwise could he pluck the rose. and still i go on, struggling with the blackness. now there is an earthquake. the veil is torn into thousands of pieces that go flying away in a whirling wind. and there is an all-glorious angel before me, standing in the sign of apophis and typhon. on his forehead is a star, but all about him is darkness, and the crying of beasts. and there are lamps moving in the darkness. and the angel says: depart! for thou must invoke me only in the darkness. therein will i appear, and reveal unto thee the mystery of uti. for the mystery thereof is great and terrible. and it shall not be spoken in sight of the sun. therefore i withdraw myself (thus far the vision upon da'leh addin, a mountain in the desert near bou-s ada) december 3, 2.50-3.15 p.m "t

eim, called paracelsus the great, now for the first time translated into english. edited, with elucidatory notes, a copious hermantic vocabulary and index, by a. e. waite. 2 cols. 4to "cloth" 1894 (published "2 12"s" 6"d" jennings (hargrave. the rosicrucians, their rites and mysteries. thick 8vo, 4"th and last edition, revised. half-morocco, t.e.g, n.d" 7"s" 6"d" portion of contents- ever-burning lamps- the hermetic philosophers- the hermetic brethren- mystic history of the fleur-de-lis- sacred fire- fire-theosophy of the persians- ideas of the rosicrucians as to the character of fire- monuments raised to fire-worship in all countries- druidical stones and their worship- the round towers of ireland- cabalistic interpretations by the gnostics- mystic christian figures and talismans- the ros

ALEISTER CROWLEY EQUINOX EQ I 2 2

referred to the element earth, and therefore, one of its principal emblems is the great watch-tower on the terrestrial tablet of the north. you will observe that the hermetic cross, which is also called fylfat. is formed of seventeen squares taken from a square of twenty- five lesser squares. 263 these seventeen squares represent the sun, the four elements, and the twelve signs. in this grade the lamps on the pillars are unshaded, showing that you have quitted the darkness of the outer" illustration. approximated below_ diagram 14. the hermetic cross. the neophyte then retires for a short time before commencing the second ritual of this grade, which consists chiefly of symbolic explanations: the "hierophant" says "while the 0= 0 grade represents the portal of the temple, the 1= 10 grade of

k. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram represents its occult meaning. the seven circles which surround the heptagram represent the seven planets and the seven qabalistic palaces of assiah, the material world which answer to the seven apocalyptic churches of asia minor, and these again represent, on a higher plane, the seven lamps before the throne."3 264 illustration described from page 265 "diagram 16. the rose of creation" this is a twelve-pointed star made up of four line-drawn equilateral triangles, effectively two hexagrams placed one on top of the other and rotated to produce a symmetrical duo-decagram. there are small circles touching the outer tips of each of the twelve points. four identical circles are plac

he sepher yetzirah" the letters, he then points out to him, form the symbol of the serpent of wisdom, and the sephiroth the flaming sword "the two pillars right and left of the tree are the symbols of the active and passive, male and female- adam and eve. the pillars further represent the two kerubim of the ark; the right, male- metatron; and the left, female- sandalphon. above them ever burn the lamps of their spiritual essence, the higher life, of which they are the partakers in the eternal uncreated one" illustration on page 269 described "diagram 24. the caduceus of hermes" this is composed of two figures, side by side. on the left is a variation on the caduceus: a winged sun disk (ba-hadit) atop a stick. two serpents twine the stick in stylized fashion with open loops. the serpents fa

h down upon malkuth" these four rivers form the cross of the great adam. in malkuth is eve, the completion of all, the mother of all. the "hierophant" then gives the theoricus the sign of this grade, and explains the altar symbol "the cross above the triangle represents the power of the spirit of life rising above the triangle of waters; and reflecting the triune therein, as further marked by the lamps at their angles: while the chalice of water placed at the junction of the cross and triangle represents the maternal letter mem" after which, the tablet bearing the mystic seals and names drawn from the kamea of mercury19 is shown the theoricus, as well as the tablet of the seven planes of the tree of life, answering to the seven planets, and the tablet showing the meaning of the alchemical

ALEISTER CROWLEY EQUINOX EQ I 2

d, 8, yellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake &c &c. 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius 15 agrippa and other books) you would draw in the four colours with such other devices as your experience may suggest. 4. and so on. we cannot here enter at length into all the necessary preparations; and the student will find them fully set forth in the proper books, of which the "goetia" is perhaps the best example. these rituals

ALEISTER CROWLEY EQUINOX EQ I 3 2

of fire, must sprinkle with the lustral waters of the loud-resounding sea [he then passes to the centre of the circle and scatters the water in the four quarters, saying] i purify with water [he resumes his place in the north "magus of art" magus of the fires, i command you to consecrate this place by the banishing ritual of the hexagram,8 to consecrate the magic fire and lights; to illumine the lamps and place them about the circle in orderly 4 see "liber o" the equinox, vol. i. no. 2. 5 see spirit table, and the elemental calls of dr. dee, as preserved in the sloane mss. in the british museum: also diagram 67, which is imperfect. 6 see tablet of water, and the elemental calls of dr. dee. 7 the spirit tablet. 8 see "liber o" the equinox, vol. i. no. 2. disposition; and afterwards to cons

twofold truth [he lights from that one flame the magical candle, and drawing over it the invoking pentagram of spirit active, he cries] bitom!9 [and then, drawing the invoking pentagram of fire, he says] i, in the names of bitom and by the names oip teaa pedoce,10 i consecrate thee, o creature of fire, to the service of the works of the magic of light [he lights from the magical candle the eight lamps, and the charcoal for the incense-burners, after which he casts incense on the coals in the censer and passes round the circle censing, saying] and, when after all the phantasms are vanished, thou shalt see that holy and formless fire, that fire which darts and flashes through the hidden depths of the universe, hear thou the voice of the fire [he passes to the centre of the circle and censes

by and in the name of the sephira hod and in the name of that thy sphere kokab that thou come forth here now, in this present day and hour, and appear in visible form before us; in the great magic triangle without this circle of art. hb:taw i bind and conjure thee anew: by the magical figures which are traced upon the ground: by the magic seal of mercury i bear upon my breast: by the eight magic lamps that flame around me: by thy seal and sigil which i bear upon my heart: that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us, in the great magic triangle without this circle of art. hb:resh i bind and conjure thee anew: by the wisdom of thoth the mighty god: by the light of the magic fire: by the unutterable glory of the godhead wit

tiriel, asboga, din, doni, hod, kokab and every name and spell and scourge of god the vast one bind thee to obey my words and will. behold the standards, symbols and seals and ensigns of our god: obey and fear them, o thou mighty and potent spirit, taphthartharath! behold our robes, ornaments, insignia and weapons: and say, are not these the things thou fearest? behold the magic fire, the mystic lamps, the blinding radiance of the flashing tablets! behold the magical liquids of the material basis; it is these that have given thee form! hear thou the magical spells and names and chants which bind thee! taphthartharath! taphthartharath! taphthartharath! taphthartharath! taphthartharath! taphthartharath! taphthartharath! arise! move! appear! 187 zod car eca od zodamerahnu odo kikal imayah pi

ight and thy truth, let them lead me, let them guide me unto thy holy hill, to thy dwelling-place! i stand before the beautiful gate: before the mighty portal of the universe: at my right hand a pillar of fire; and at my left a pillar of cloud. at their bases are the dark-rolling clouds of the material universe: and they pierce the vault of the heavens above. and ever upon their summits flame the lamps of their spiritual essence! thou that livest in the glory beyond that gate: heart of my soul; thee i invoke! come thou forth unto me, who art my very selfhood; mine essence, my light: and do thou guard me and guide me through the manifold paths of life: that i may at length become one with thine immortal and imperishable essence! unto thee, sole wise, sole mighty, and sole eternal one, be pr

ye fast, and wash your whole body, and change your garment."39 if possible the whole of this operation should be performed in a place where solitude can be obtained; the best being, as abramelin writes "where there is a small wood, in the midst of which you shall make a small altar, and you shall cover the same with a hut of fine branches, so that the rain may not fall thereon and extinguish the lamps and the censer."40 the altar should be made of wood and in the manner of a cupboard, so that it may hold all the necessary things. there should be two tunics, one of linen, and the other of crimson or scarlet silk with gold. the sacred oil is prepared from myrrh, cinnamon and galangal mixed with olive oil. the incense of olibanum, storax, and lign aloes, or cedar, is reduced to a fine powder

ourney to england, and throughout followed in the minutest details the instructions given him by d.d.c.f. on arriving in london he immediately set his powers in motion. he was at once rejected by various members of the order, who had always been bitterly envious of his powers and progress. on the first day of his arrival in london he went to see 260 soror p.e.c.q. and frater s: on his way the cab-lamps catch fire, and later a cab-horse runs away with him, and soror s.s.d.f.'s fire refuses to burn. this was on a friday. on saturday the rose cross given him by d.d.c.f. began to lose colour and whitened; a rubber mackintosh nowhere near the fire suddenly caught light; and fires were by no means anxious to burn. again he went to see soror p.e.c.q, and in the evening records a long dream about

ALEISTER CROWLEY EQUINOX EQ I 3

i read the spell that brings the knowledge of that king of kings. angel, i invoke thee now! bend on me the starry brow! spread the eagle wings above 45 the pavilion of our love. rise from your starry sapphire seats! see, where through the quickening skies the oriflamme of beauty beats heralding loyal legionaries, whose flame of golden javelins fences those peerless paladins. there are the burning lamps of them, splendid star-clusters to begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky's aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest the

phase, i was overwhelmed by a new misfortune; a new anxiety, trivial enough, puerile enough, tumbled upon me. i suddenly remembered that i was invited to dinner, to an evening party of respectable people. i foresaw myself in the midst of a well-behaved and discreet crowd, every one master of himself, where i should be obliged to conceal carefully the state of my mind while under the glare of many lamps. i was fairly certain of success, but at the same time my heart almost gave up at the thought of the efforts of will which it would be necessary to bring into line in order to win. by some accident, i know not what, the words of the gospel "woe unto him by whom offences come" leapt to the surface of my memory, and in the effort to forget them, in concentrating myself upon forgetting them, i

e brain, we must include illusions, which are after all sense-impressions as much as "realities" are, in the class of "phenomena dependent on brain-changes" magical phenomena, however, come under a special sub-class, since they are willed, and their cause is the series of "real" phenomena called the operations of ceremonial magic. these consist of (1 "sight" the circle, square, triangle, vessels, lamps, robes, implements &c (2 "sound" the invocations (3 "smell" the perfumes (4 "taste" the sacraments (5 "touch" as under (1. the circle &c (6 "mind" the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. the projection back into the phenomenal world is therefore unusual. herei

ALEISTER CROWLEY EQUINOX EQ I 4 2

h life, until at length there was hardly a visible or tangible object, hardly a phrase which could be spoken, that had not some such infernal potency as connected with an earlier effect of suffering. slowly thus does midnight close over the hasheesh-eater's heaven. one by one, upon its pall thrice dyed in acharon, do the baleful lustres appear, until he walks under a hemisphere flaming with demon lamps, and upon a ground paved with tiles of hell. out of this awful domain there are but three ways. thank god that over this alluring gateway is not written "lasciate ogni speranza voi ch' entrate" the first of these exits is insanity, the second death, the third abandonment. the first is doubtless oftenest trodden 267 yet it may be long ere it reaches the final escape in oblivion, and it is as

n impulse, she dropped her eyes in her hand and threw them behind her without a sigh. i picked them up, my friends, while the two children stood, their arms linked together, a sad by resigned expression gradually coming over their faces. ay, i picked them up, but i won't shew them to you, unworthy foxes. and now, lights please. let us take to the ritual. brother h, fill the holy cups. holy be the lamps of joy! holy be the lamps of sorrow! let us enter the ark of increased knowledge" vii a little late one of the disciples inquired of the master "you spoke of a strange sect of self-mutilated followers, o master, what of them "what of them" elph nor repeated "well, they were those who listened to ljubov, and took her word for it- that one sees a better world if one has no human eyes. they put

ALEISTER CROWLEY EQUINOX EQ I 6 2

he is mars in capricornus" brother capricornus emissarius. the leader of the chorus, or choragoge. scene "in the east is a veiled shrine, containing an altar. to its chokmah, binah, chesed, and geburah are m. t, m. c, bro. a, and bro. c. respectively. bro c. e. is disguised as an ordinary member of the garrison" 3 the rite of saturn part i brother capricornus "enters and turns off blue light. red lamps are brought in by" brother capricornus "and the" leader of the chorus "first the temple is lighted by two red lamps" probationers "chant the capricornus and aquarius sections from" 963 "while others wait without in darkness. red lights are then hidden within veil" brother capricornus "turns on the blue light "the temple being in darkness, and the assistants seated, let" brother capricornus "

en, kneel ye before the greatest of all gods["none obey" mercury. 1. silence. thou hast no followers, brother. sor. gemini. behold thine handmaiden! where thou goest i will go; thy people shall be my people and thy god my god["she walks to the throne" mercury. peace upon thee, beloved. but the brethren say sooth. even mercury liveth not for ever["he recites" the light streams stronger through the lamps of sense. intelligence grows as we go. alas: its icy glimmer shows dimmer, dimmer the awful vaults we traverse. were the sun himself the one glory of space, he would but illustrate the night of fate. are not the hosts of heaven in vain arrayed? their light dismayed 105 before the vast blind spaces of the sky? o galaxy of thousands upon thousands closely curled, your golden world incalculably

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- frank hollings, 7 great turnstile, holborn, w.c. jennings (hargrave. the rosicrucians: their rites and mysteries, thick 8vo, fourth an last edition, revised "half-morocco, t.e.g" n.d. portion of contents- ever-burning lamps; the hermetic philosophers; the hermetic brethren; mystic history of the fleur-de-lis; sacred fire; fire-theosophy of the persians; ideas of the rosicrucians as to the character of fire; monuments raised to fire- worship in all countries; druidical stones and their worship; the round towers of ireland; cabalistic interpretations by the gnostics; mystic christian figures and talismans; the ro

ALEISTER CROWLEY EQUINOX EQ I 6

outh of the passion-flower fallen from the other side of time and space the tedious tide. lie there, lie there, and let me bleed to death in the breath of the murderous mouth! 45 ii the snow maiden "to margaret callaghan" my love is like the lucent globes that drip from lips of cool crevasses, to clothe them with the virgin robes of mosses, flowers, and grasses. o spheres compact of fire and dew, lamps of the hollows of the mountain, what dream angelic fathered you on what celestial fountain? nay! but i lay on lower earth stagnant in sunless meres! the prison of monstrous spawn, detested birth- behold me rearisen! it was yon fierce diurnal star that licked me up with his huge kisses, and dropped me in his rain afar upon these frore abysses! yea! as i press to the cool moss my mouth, and dr

BLAVATSKY H P COSMOGENESIS

checked and confirmed by the visions- so obtained as to stand as independent evidence- of other adepts, and by centuries of experiences (2) the fundamental law in that system, the central point from which all emerged, around and toward which all gravitates, and upon which is hung the philosophy of the rest, is the one homogeneous divine substance-principle, the one radical cause "some few, whose lamps shone brighter, have been led from cause to cause to nature's secret head, and found that one first principle must be" it is called "substance-principle" for it becomes "substance" on the plane of the manifested universe, an illusion, while it remains a "principle" in the beginningless and endless abstract, visible and invisible space. it is the omnipresent reality: impersonal, because it co

page] 386 the secret doctrine. dogma of resurrection* there must have been some very profound and sacred meaning attached to this symbol, since, notwithstanding the risk of being charged with a disgusting form of zoolatry, the early egyptian christians adopted it in their churches. a frog or toad enshrined in a lotus flower, or simply without the latter emblem, was the form chosen for the church lamps, on which were engraved the words "i am the resurrection[[ego eimi anastasis* these frog goddesses are also found on all the mummies- ix the moon, deus lunus, phoebe. this archaic symbol is the most poetical of all symbols, as also the most philosophical. the ancient greeks brought it into prominence, and the modern poets have worn it threadbare. the queen of night, riding in the majesty of

istians, through the mosaic and kabalistic jews, though the civilized world may have remained ignorant of the fact for long ages; in fact, ever since the[[footnote(s* with the egyptians it was the resurrection in rebirth after 3,000 years of purification, either in devachan or "the fields of bliss* such "frog-goddesses" may be seen at bulaq, in the cairo museum. for the statement about the church lamps and inscriptions it is the learned ex-director of the bulaq museum, mr. gaston maspero, who must be held responsible (see his "guide du visiteur au musee de bulaq" p. 146[[vol. 1, page] 387 a glance at the lunar myth. last initiated father of the church died, carrying with him into his grave the secrets of the pagan temples. for the "fathers- such as origen or clemens alexandrinus- the moon

CASE PAUL F THE BOOK OF TOKENS

ing, and so to all the works of number, by this letter do i show first, that all things are brought forth through number, and second, that all works of power accomplished by the wise have number for their foundation. for the circle of the tally is the coiled fiery power which cometh from the sun, and to rule this, thou must learn to count [92] t e t h count aright, and thou shalt have oil for thy lamps, for the oil for lighting. containeth the secret of the letter teth. this is the oil which riseth like a serpent, the oil which thy father jacob poured upon the stone in the house of strength. 4 verily, he who knoweth the secret of that stone, knoweth also the secret of the serpent, and in him shall be fulfilled the saying "when israel was a child, then i loved him, and called my son out of

s of number is indispensable to every seeker for liberation "the coiled fiery power" is the astral light, symbolized by a coiled serpent. it is also the kundalini of the yogis, and much concerning it will be found in the writings of madame blavatsky, who calls it fohat, and says outright that the letter teth is a symbol for fohat. see also arthur avalon's serpent power and shakti and shakta. the "lamps" are the "interior stars" or "chakras. the "oil" is the nerve-force (a modification of fohat or kundalini. it is made to energize the "lamps" by means of exercises in which counting is essential, because they include rhythmic breathing, and rhythmic intonation of divine names, etc. in hebrew, shemen le-mawaur, sh m n l m a v r "oil for lighting, is the number 667, and this is the number of s

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

life-giver with dominion over the storms. she can be invoked at times of change and for all matters of employment, commerce good fortune and taking control of one's destiny. a practical guide to witchcraft and magick spells. seite 38 wicca01.txt [insert pic p070- lakshmi lakshmi is the hindu goddess of wealth, beauty, joy, pleasure and good fortune. at divali, the hindu autumn festival of light, lamps and candles are placed in windows so that lakshmi will look in and endow prosperity upon the family. rangolis, or coloured patterns, are painted on floors and walls to attract her. rituals to invoke her usually involve candles and use gold or jewellery as a focus for her benevolence. deities of power these gods and goddesses bring psychic self-defence, protection, righteous anger against inj

(readers of the late dion fortune's occult novels will have no difficulty in forming images of such splendid edifices) or you may create a grove of oak or olive trees or one of the ancient stone circles as your working place or a castle room whose battlements are lashed by a stormy sea. the altar in your temple may be pure gold, ornate stone or beaten copper, and the candles may be set in ancient lamps. with practice, you may find that a particular temple form automatically creates itself in your mind's vision, but if this is not helpful, then concentrate on the magick that exists your own very special working place [insert pic p205- let us go through a formal ritual. i have created this one for a solitary practitioner, but it adapts well for a group. a formal ritual to restore prosperity

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

untain. but i well observed that the corpses lay in it, for the inner chest was of an oval figure, so large that six persons might well lie in it one by another. after which they again went forth, fetched their instruments, and conducted in our virgin, together with her female attendants, with a most delicate sound of music. the virgin carried a little casket, but the rest only branches and small lamps, and some lighted torches too. the torches were immediately given into our hands, and we were to stand about the fountain in this order. first stood the virgin a with her attendants in a ring round about with the lamps and branches c. next stood we with our torches b, then the musicians a in a long rank; last of all the rest of the virgins d in another long rank too. now where the virgins ca

laid in the uppermost vessel, and then covered it with the lid, which was full of holes, and which had besides a rim through which she poured in some of the water which we had prepared the day before. then the fountain began immediately to run, and to flow into the little vessel through four small pipes. beneath the underneath vessel there were many sharp points, on which the virgins stuck their lamps, so that the heat might reach the vessel, and make the water boil. now the water beginning to simmer, it fell in upon the bodies by many little holes at a, and was so hot that it dissolved page 69 them all, and turned them into liquor. but what the above-mentioned round wrapped-up thing was, my companions did not know, but i understood that it was the moor s head, from which the water drew s

s. the fifth room was set open to us, where we went as before, and offered our services. in this room a bath was prepared for our bird, which was so coloured with a fine white powder that it had the appearance of milk. now it was at first cool when the bird was set into it. he was mighty well pleased with it, drinking of it, and pleasantly sporting in it. but after it began to heat because of the lamps that were placed under it, we had enough to do to keep him in the bath. we therefore clapped a cover on the vessel, and allowed him to thrust his head out through a hole, till he had in this way lost all his feathers in the bath, and was as smooth as a new-born child; yet the heat did him no further harm, at which i much marveled, for the feathers were completely consumed in this bath, and t

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

es society. the two names which dominated the elite/round table network in america were rockefeller and morgan, who were both closely connected with and probably controlled by the rothschilds (comm 300. the rockefellers (real name, rockenfelder) are at the heart of the new world order deception to this very day. j.d. rockefeller started his standard oil company in 1853 to produce the fuel for oil lamps, but, as the potential for oil was realised, it became a global company with tremendous power. in the early years of this century, the rockefeller empire encompassed scores of other industries and interests, including railways and banks. they owned or controlled the national city bank, the hanover national bank, the united states trust company, and leading insurance companies like equitable

correspondents tell us we desperately need more of. the word in my head at this moment does not bear repeating. the seven sisters oil cartel working alongside the banks, and owned by the same people, are the oil companies. these are responsible for countless coups and conflicts and the grotesque manipulation of sovereign countries. as late as 1882, oil had little commercial value. it was used in lamps and not much more. william "doc" rockefeller also peddled oil at $25 a pint as a cure for warts, snake bites, cancer, and impotency" in 1853 his son, john d. rockefeller, formed the infamous standard oil company to supply the fuel for the growth in oil burning lamps and to exploit the much greater potential claimed for the substance seeping through the rocks and fissures of the earth. with t

DAVID ICKE CHILDREN OF THE MATRIX

ics restarted. there are many modern reports of such beings living within mountains, including mount shasta in california, where it is said that lemurians fled before the cataclysms. now look at how the ancient book of enoch describes the "watchers "and there appeared to me two men, very tall, such as i have never seen on earth. and their faces shone like the sun, and their eyes were like burning lamps..their hands were brighter than snow" some ancient "gods" were also called the "shining ones. a theme of modern extraterrestrial research, and the reports of abductees, is that the pleiades star system, the so-called "seven sisters, is peopled by a blond, blue-eyed, race (and a reptilian one) and once again a reverence for the pleiades can be found throughout the sumer empire and beyond. the

DAVID ICKE THE BIGGEST SECRET

rence table. eventually, he was taken back tohis plane and as it rose from the mountain his engines and electronics restarted. nowhaving heard the descriptions of these beings by a modern us pilot, look at how the bookof enoch describes the watchers:44and there appeared to me two men very tall, such as i have never seen on earth. andtheir faces shone like the sun, and their eyes were like burning lamps. their hands werebrighter than snow.55this would connect also with the ancient description of gods as the shining ones.there is certainly much more to our history than we are being told and much morehappening on this planet today than most people could even begin to believe. manyextraterrestrial races, not only the reptilians, operate in and around the earth on this orhigher dimensions. bein

e european union, has a circle of 12 stars as its symbol.we are talking sacred numbers and geometry here. the proportions of egyptian statues,whether big or small, were multiples or sub multiples of 12 or 6.the numbers 7 and 40 are also code numbers in the bible and the mysteries. so in thebible we have seven spirits of god, the seven churches of asia, seven golden candlesticks,seven stars, seven lamps of fire, seven seals, seven trumpets, seven angels, seven thundersand the red dragon in revelation with seven heads and seven crowns. the story of jerichohas joshua marching his army around the city for seven days, accompanied by sevenpriests carrying seven trumpets. on the seventh day they circled jericho seven times andthe walls came tumbling down. in the story of noah, seven pairs of each

DEMONIC BIBLE

le, and are become as olives in the olive mount looking with gladness upon the earth and dwelling in the brightness of the heavens as continual comforters, unto whom i fastened 19 pillars of gladness and gave them vessels to water the earth with her creatures, and they are the brothers of the first and second and the beginning of their own seats which are garnished with 69,636 continually burning lamps whose numbers are as the first, the ends, and the contents of time. therefore come you and obey your creation, visit us in peace and comfort. conclude us as receivers of your mysteries; for why? our lord and master is all one (lavey) the mighty sounds have entered into the third angle and are become as seedlings of folly, smiling with contempt upon the earth, and dwelling in the brightness o

iling with contempt upon the earth, and dwelling in the brightness of the heaven as continual comforters to the destroyers of self. unto whom i fastened the pillars of gladness, the lords of the righteous, and gave them vessels to water the earth with her creatures. they are the brothers of the first and the second, and the beginning of their own seats which are garnished with myriad ever-burning lamps, whose numbers are as the first, the ends, and the contents of time! therefore, come ye and obey your creation. visit us in peace and comfort. conclude us receivers of your mysteries; for why? our lord and master is the all-one! the sixth key anton lavey writes: the sixth enochian key establishes the structure and form of that which has become the order of the trapezoid and church of satan (

bered and destroy through revelation (enochian) ilasa dial pereta! soba vaupaahe cahisa nanuba zodixalayo dodasihe od berinuta faxisa hubaro tasataxa yolasa: soba iad i vonupehe o uonupehe: aladonu dax ila od toatare! zodacare od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe saitan (dee) o thou third flame whose wings are thorns to stir up vexation, and hast 7,336 living lamps going before thee, whose god is wrath in anger. gird up thy loynes and harken. move and shew yourselves. open the mysteries of your creation. be friendly unto me for i am the servant of the same, your god, the true worshipper of the highest (lavey) o thou third flame, whose wings are thorns to stir up vexation, and who hast myriad living lamps going before thee; whose god is wrath in anger

DION FORTUNE PSYCHIC SELF DEFENSE

objects which have been used in black magic and have become impregnated with 62 of 103 the forces they were employed in generating. odds and ends of magical equipment turn up in some queer places. i was present at an auction in a country town when the twelve signs of the zodiac, neatly painted on a blackboard, came up for sale. various of my friends have picked up magical treasures, such as altar lamps and incense burners that obviously came out of ritual lodges, but the prize of the collection was a magical rod that was put up to auction along with a bundle of fire-irons. large crystals for scrying are frequently seen in antique shops. all such things need carefully de-magnetising before they are brought into one's psychic sphere. i was taking part at one time in a series of psychic exper

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

(fig. 2, and this is believed to signify the night sky across which the moon travels. in an interesting picture which m. j quier has published[2] the goddess is depicted lying flat with her arms stretched out at full length above her head; on her breast is the disk of the sun, and on her stomach the moon. those who believed that the sky was an iron plane imagined that the stars were a numbers of lamps which were hung out therefrom, and those who pictured the sky as a goddess studded her body with stars. one scene makes the morning and evening boats of ra to sail along the back of nut;[3] another depicts shu holding up the boat of the sun wherein is the disk on the horizon.[4] a third from the sarcophagus of seti i. represents nu the god of the primeval water holding up the boat of the sun

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

broad and led a wild, wandering life for ten years all over the world, in search of mysteries. when she returned to russia she possessed well-developed mediumistic gifts. raps, whisperings, and other mysterious sounds were heard all over the house, objects moved about in obedience to her will, their weight decreased and increased as she wished, and winds swept through the apartment, extinguishing lamps and candles. she gave exhibitions of clairvoyance, discovered a murderer for the police, and narrowly escaped being charged as an accomplice. in 1860 she became severely ill. a wound below the heart, which she received from a sword cut in magical practice in the east, opened again, causing her intense agony, convulsions, and trance. after blavatsky recovered, her spontaneous physical phenome

oice is changed. some have a voice like a bird. some speak mandarin. the language of northern china.and some the local dialect; but though the speech proceeds from the mouth of the man, what is said does not appear to come from him. the outward appearance and manner is also changed. in fu-show there is a class of persons who collect in large numbers and make use of incense, pictures, candles, and lamps to establish what are called incense tables. taoist priests are engaged to attend the ceremonies, and they also make use of mediums. the taoist writes a hand, stands like a graven image, thus signifying his willingness to have the demon come and take possession of him. afterward, the charm is burned and the demon spirit is worshipped and invoked, the priest, in the meanwhile going on with hi

ional cases, the temporary disappearance of the entire body. on one occasion eusapia palladino was described by julien ochorowicz as all shrunken together during physical phenomena. her hand seemed to be contracted. arthur levy, at a seance on november 16, 1898, similarly observed, her burning hands seemed to contract or shrivel. eusapia seems shrunken together and is very much affected. when the lamps are again lighted she is seen to be very much changed, her eyes dull, her face apparently diminished to half its usual size. a dr. vezzano also once stated that he noticed the disappearance of the lower limbs of eusapia. the control john king claimed to have dematerialized them to gain more power. of the medium charles eldred, before his exposure as a fraud, charles letort and ellen s. letor

hanical energy, thus producing telekinesis or raps. it may be transformed into luminous energy, producing living lights in all respects similar to normal animal lights. sometimes the luminous energy seems to be condensed in some organ either already materialised or in process of materialisation; sometimes it is connected with a phosphorescent secretion which can agglomerate and form actual living lamps; and sometimes it may manifest as discharges or flashes. the same vital energy which is manifested by telekinesis and bioluminescence may ultimate in the organisation of amorphous ectoplasm. it then creates objective but ephemeral beings or parts of beings. complete materialisations are the final product of the ectoplasmic process. on the question of whether telekinetic ectoplasm is a purely

d that the drapery was apported instead of being materialized proved unacceptable. in an article in the july 1906 issue of the annals of psychic science, henry a. fotherby describes an interesting materialization seance with husk in which the phantasms appeared to develop from a sort of phosphorescent vapor in the air, dotted all over with countless minute points of bright light, like little glow lamps. they were rendered visible by luminous slates that rose by themselves from the table and cast a weird bluish light on the phantom faces. gambier bolton recounted an instance when, in his own house in the presence of 14 investigators, the medium, while tightly held, was levitated in his chair onto the top of the table. when admiral usborne moore sat in an initial seance with encyclopedia of

also made images of persons out of wax, dough, or similar substances, and tortured them with the idea that the pain would be felt by the person whom they desired to injure. in india the witches familiar was known as a bir or the hero, who aided her to inflict injury upon human beings. the power of the witch was greatest on the 14th, 15th, and 29th of each month, and in particular on the feast of lamps (diwali) and the festival of durga. witches were often severely punished amongst the isolated hill-folk and diabolical ingenuity was shown in torturing them. to nullify their evil influence, they were beaten with rods of the castor-oil plant and usually died in the process. they were often forced to drink filthy water used by couriers in the process of their work. if not, their noses were cu

ualities, rough, hard, black, and heavy, graven everywhere with veins like wrinkles. for one and twenty days helenus abstained from the nuptial couch, from the bath, and from animal food. then, washing this intelligent stone in a living fountain, he cherished it as a babe in soft clothing; and having propitiated it as a god, he at length gave it breath by his hymn of mighty virtue. having lighted lamps in his own purified house, he fondled the divine stone in his hands, bearing it about as a mother bears her infant; and you, if ye wish to hear the voice of the gods, in like manner provoke a similar miracle, for when ye have sedulously wiped and dandled the stone in your arms, on a sudden it will utter the cry of a new-born child seeking milk from the breast of its nurse. beware, however, o

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

e magician at its point or base, so the spirits were conjured (summoned up) from heaven or hell. the double triangle, or the sign of solomon, is symbolic of the macrocosm, and is formed by the interlacement of two triangles: its points thus constitute the perfect number six. magicians wore it bound on their brows and breasts during ceremonies, and it was engraved on the silver reservoirs of magic lamps. the tetragram, symbolic of the four elements, was used in the conjuration of the elementary spirits.sylphs of the air, undines of the water, and the fire salamanders and gnomes of the earth. in alchemy it represented the magical elements salt, sulphur, mercury, and azoth; in mystic philosophy, the ideas spirit, matter, motion, and rest; in hieroglyphs, the man, eagle, lion, and bull. the pe

k monck in 1876 shortly after the trial of fellow medium henry slade. at a huddersfield seance on november 3, a conjurer named h. b. lodge suddenly demanded a search of the medium. monck ran for safety, locked himself into his room upstairs, and escaped through the window. as a further evidence of his guilt, a pair of stuffed gloves was found in his room. in the medium s luggage were found spirit lamps, a spirit bird, cheesecloth, and reaching rods, as well as some obscene correspondence from women. there were other cases in which monck was caught in flagrant fraud. sir william barrett wrote of a piece of white muslin on a wire frame with a black thread attached being used by the medium to simulate a partially materialised spirit. the trial that followed the huddersfield exposure was a gre

mystic s guide to spiritual power. new york: harmony books, 1997. swedenborg, emanuel. divine love and wisdom. new york: swedenborg foundation, n.d. underhill, evelyn. the mystic way: a psychological study in christian origins. london and new york, 1913. mysticism: a study in the nature& development of man s spiritual consciousness. london: methuen; new york: e. p. dutton, 1911. waite, arthur e. lamps of western mysticism. london: kegan paul; new york: alfred a. knopf, 1923. reprint, blauvelt, n.y: multimedia, 1973. studies in mysticism. london: hodder& stoughton, 1906. younghusband, francis. modern mystic. london: john murray, 1935. reprint, new hyde park, n.y: university books, 1970. zaehner, r. c. mysticism: sacred, and profane. london: oxford, 1957. encyclopedia of occultism& parapsyc

rble pillars. the metal is composed of iron, steel, copper, gold, and silver; but we have another kind of metal we call accelity verua, which far exceeds all the rest in strength and durability. the cross supporters of this magnificent bridge are made of this durable material; they are nine feet in diameter. the immense bridge is only for foot passengers; its width is about 2000 feet; it has 2000 lamps of large dimensions. namely, nine feet in diameter; they are circular in form, and are lighted with gas. this bridge took 300 years to construct it, at a cost of 300,000,000 sterling; it employed about 40,000,000 workmen. it was laid out by a seraph; it is paved with pantine pardia, which is more durable than any other material we have. it is neither stone nor iron, yet it is harder than the

EVERBURNING LAMPS

in 1484 died christian rosenkreuz, our great prototype; he was such a man; by the dispositions he made, and the society he designed, he shook the whole christian world for a century of years, and laid the first stones of the edifice we are still building to-day. in his tomb, when it was opened by the fratres, in 1604, or 120 years after his decease, were found, besides other mysterious articles, lamps of a special and peculiar construction; hence the study of sepulchral lamps is one particularly germane to us. the discovery of lamps in ancient sepulchres, in some cases extinguished, in others burning with brilliance, was no rarity in the middle ages; but the destroying hands of the goth and the vandal have left few ancient tombs for modern research to explore. we have to content ourselves

of travancore, which he had the best authority for believing had burned continuously for 120 years. the abbe huc, a great traveller, states that he has seen and examined an everburning lamp. by the levitical law-lev. vi, v. 13-the fire on the altar of jehovah was neve r to be allowed to go out; but we are not told that it was ever burning without supply. it has been suggested that if everburning lamps were ever known, they would have been found in this application; but we know that the sacred flame was allowed to go out, and was renewed from heaven on several occasions.-lev. ix, 24; 2 chron. vii, 1; 1 kings xviii, 38. other writers have taken the other side of the argument, viz, that the gift of a flame that would need no attention would have tended to idolatry, to which the israelites we

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

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 to by more than 150 authorities, and some dozen instances of this marvel are borne witness to by a large proportion of these authors from the time that has elapsed since everburning lamps were found, and from the comparative ignorance of the world at that period of the distant past, comes to our minds some hesitation and doubt as to

FAUST

ake-like snout below. a mystery! but soon the key i ll show. a dainty woman on his neck is sitting and with her wand subjects him to her bidding; another stands aloft, sublime to see, girt by a radiance dazzling, blinding me. beside them chained, two noble women near, fearful the one, the other blithe of cheer. one longs for freedom and one feels she s free. let each declare now who she be. fear. lamps and lights and torches smoking through this turmoil gleam around; midst these faces, shamming, joking, i, alas, in chains am bound. hence, ye throngs absurdly merry! i mistrust your grins with right; every single adversary presses nearer in this night. friend turned foe would here bewray me, but his mask i know well. stay, yonder s one who wished to slay me; now revealed, he slinks away. thr

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

mi. yusuf and zulaikha: an allegorical romance (abridged, translated by david pendlebury, octagon press, london, 1990. sa adi. gulistan or rose garden, translated by edward rehatsek, capricorn books, new york, 1966. 29 per indries shah, the arabic word for rose (ward) and the word for concentration practices (wird) rhyme. 30 al ghazzali. mishkat al anwar translated by w.h.t. gairdner as niche for lamps, royal asiatic society, london. 1924. the mishkat al anwar is primarily a commentary on the light surah. al ghazzali. the alchemy of happiness, translated by claud field, ashraf, lahore, 1966. ibn arabi. what the seeker needs, translated by bankey behari, sufi publishing co, surrey, england, 1992. al jilani, abdul qadir. the secret of secrets, interpreted by shaykh tosun bayrak, islamic text

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

puts him in touch with the pseudo-dionysian angelic hierarchies, and thus becomes a christian magic which is organically connected with celestial or elemental magic through the continuity linking all the three worlds. in agrippa, this magic is definitely connected with religious practices. he has much in his later chapters on religious ceremonies and rites,s on rich ritual with music, tapers and lamps, bells, altars. in a chapter on magic statues,6 the examples given are mostly ancient but the reference to wonder-working images in 1 ibid, i l l, 12; ed. cit, pp. 279-81. 2 ibid, ill, 16; ed. cit, pp. 287-90. 3 ibid, i l l, 17-25; ed. cit, pp. 291-309. 4 agrippa was in touch with both reuchlin and trithemius, both of whom specialised in practical cabala. 5 ibid, i l l, 58-64; ed. cit, pp. 3

ferences are to this edition. 367 giordano bruno and tommaso campanella was depicted and another showing all the earth. on the ceiling of the dome were depicted all the greatest stars of heaven, with their names and the powers which they have over things below, with three verses for each; the representations on the dome were in correspondence with the globes on the altar. in the temple hung seven lamps, which were always lighted, called after the seven planets. on the outer walls of the temple, and on its curtains, every star in its order was also represented with three verses for each' it is clear that the temple was a detailed model of the world, and that the cult celebrated in it must have been a cult of the world. the walls of the girt also had representations on them, on both their in

clear that the head priest, and his assistants, who governed the city of the sun were magi, who understood the world, knew how to "draw down the life of heaven, to use ficino's phrase, for the benefit of mankind. campanella does not describe how the stars were represented in the temple. the starimages on the dome, which were in correspondence with the globes on the altar, with its seven planetary lamps may not these have included magic images of the thirty-six decans of the zodiac? was it not by a good magic that the city was ruled, so that the good influences of the heaven predominated over the bad? various sources have been suggested for campanella's citta del sole, such as an influence of thomas more's utopia, particularly in the fiction that the city has been discovered in the new worl

is none other than the city of adocentyn in picatrix.1 in that magical city there was a castle with four gates, on which were images into which hermes trismegistus had introduced spirits. compare this with the four gates and roads of the city of the sun. on the summit of the castle was a lighthouse which flashed over the city the colours of the seven planets. compare this with the seven planetary lamps always burning in the temple of the city of the sun. around the circumference of adocentyn, hermes had placed magic images "ordered in such a manner that by their virtue the inhabitants were made virtuous and withdrawn from all wickedness and harm" compare the celestial images in the city of the sun which, we have suggested, had a similar function. in the midst of adocentyn was a great tree

sun; the good planetary influences, venus, jupiter, mercury, unite under apollo to bring about universal good will. in the gods who reform the constellations a beneficent relationship between planets and zodiac and other constellation of the heaven is established, typified in the city of the sun by the relationship between the star images on the dome of the temple and the altar with its planetary lamps. virtue triumphs over vice in the spaccio as the good sides of astral influences rise as virtues, and the bad sides are thrown out, as vices. so in the city of the sun, the inhabitants are maintained in virtue and vices are expelled. the nature of the reform too is similar with, in both cases, a direction of ethics towards social utility. in spite of the extremely different literary form of

that campanella actually practised this magic at rome in 1628 and for pope urban viii who was afraid of some eclipses which his enemies (particularly his spanish enemies, for this pope was anti-spanish) had prophesied would cause his death. campanella did magic with him to ward off the evil. they sealed a room against the outside air, hung it with white cloths, and burned certain herbs in it. two lamps iluminaria) and five torches were lit, representing the planets, and the signs of the zodiac were imitated in some way "for this is a philosophical procedure, not superstitious as the vulgar think" there was jovial and venereal music; stones, plants, colours belonging to the good planets were used, and they drank astrologically distilled liquors. this procedure is described by campanella in

ow to do in their natural religion, as described in the asclepius. such an ideal state was the city of adocentyn which hermes trismegistus built, as described in picatrix with its light-house perpetually flashing the colours of the planets, and its celestial images around the circumference. and such, it is quite clear, was campanella's ideal city of the sun, with its sun-altar and seven planetary lamps in correspondence with the images on the dome, an altar perpetually served by a priesthood of trained magi. campanella must have hoped that urban viii, with his interest in astrology, might be going to adopt the magical reform into the papacy, always the right and best centre for it in his eyes. and he certainly hoped, during his last triumphant period in paris, that richelieu was getting in

FULLER J F C SECRET WISDOM OF THE QABALAH

alkuth, the kingdom or sabbath represents rest, poise, and completion. these first three sephiroth- kether, binah, and 'hokmah (father, mother, and son- the supernal triad- constitute the intelligible or intellectual world. and since the holy ancient is expressed and impressed by three [i.e. ayin, ain soph, and ain soph aur the expression; and kether, binah 'hokmah the impression, so also all the lamps that receive their light from the holy ancient are triadic. 11 the second triad is called the moral or sensuous world; it is the world soul which emanates from the world spirit (spiritus mundi. it consists of the positive or male principle 'hesed, which means grace or mercy, also called gedulah (magnificence; and the negative or female principle pahad (punishment, also called geburah (severi

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

he holy fire. the egyptians, and in fact all the earlier civilized nations, knew that force proceeds from the sun, hence the frequent appearance of this orb among their symbols of life. indeed there is not a country on the globe in which, at some time, divine honors have not been paid to fire and to light. the hindoos "believing fire to be the essence of all active power in nature, kept perpetual lamps burning in the innermost recesses of their pagodas and temples, and in the sacred edifices of the greeks and barbarians fires were preserved for the same reason" the festival of lamps, which was once universal throughout egypt, still prevails in china. on the evening of the fifteenth day of the first month in the year, every person is compelled to place before his door a lantern or light, su

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

ous in tone, although there were exceptions,amongthemostprominentofwhichwasjameshenderson's dung folks'paper.1itsmostfamouscontributorwasrobertlouisstevenson-bothtreasureislandandkidnappedfirst appearedinitspages-butthebulkofitscontents came from lesseminentauthors,amongwhomwas a. e. waite. inthemid-1880swaitewrotea seriesofessays forthe young folks'paper,on such obscure subjects as 'ever-burning lamps,'thephoenix 'legendsoftherainbow'andeven on 'electricityin domestic life, and contributed anumberofpoems tothe'literaryolympic':a featureofthepaper devoted tothebuddingliterary talentsofits readers. in these columns waite gained sufficient recognition as an aspiring poet to be includedamongthebiographical'portraits'inthechristmas supplementof1885;butbefore his rise tolimitedfame inthe young

lear to others as heworkedonthebookthroughout1916. mercy phillimore recalledthat56a.e.waite-magicianofmanyparts_ he usedtocome fairly often to our library to borrow and consult the davis books. this was atourold rooms in st martin's lane.thedavis books were housed in a room on the top shelf close to the ceiling. he usually came late in the afternoon. the room was lighted by low255 hanging, shaded lamps. he would climb dangerously to the top of a none-too-robust ladder, and perched, high up in the dimness, would browse on the books; from time to time deep groans would amuse us, groans to remind us of how bored he was.is,andyet however boring spiritualismmight be, it had helped to restore his faithand-evenmoreimportant-ithad helped himtoopen'thatgate which opens on the path of love--7- doraa

ays (diary,21december1902).buthis secret ways were already in the past, for whatever took place between waite anddorait came to an end in augustthatyear. in1928a young friendofmachen's, colin summerford, senthiman accountofa visit he had made to the stuart-menteaths at east molesey; in his reply machen72explained that, for waite,'therite of molesey was voided, the sanctuary stripped and bare, the lamps extinguished, andtherelics taken awayintoa deep concealment. all of which had happened on9august1902,when,itisrelated,withdue veils and concealments, that on the morning of the coronation of our sovereign lord, king edward of happy memory, seventh of that name since the conquest, mrs menteith came out of gray'sinnat about eight of the morning, and was seen to get into a four wheeler. and, in

ccult research or on several pretensions of and while in respectofmesmerism, spiritualism, and modern theosophy the effluxion of time has transformed many of their aspects.and despitehavingeveryright to reprint the ?ook mrstallybrass guilty andofferedto publish the book on which waite was currently working..he expected something 'occult'butthe prefatory note should have warned him:what he got was lamps of ufstern mysticism.this collectio.n.of'essayson.thelife of the soul ingod'was waite's last major work onmysticismand containedpapersdrawn largelyfromtheoccultreviewand ?uest. it is a difficu!t bookthat sold slowly and, aswithalmost all ofwa1tes works, was remaindered (keganpaul&co. sold the remaining copies tojohnwatkins, the occult bookseller, in 1928).thestudy of alchemy was begun in nov

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

in1604discovered the entrance to the cavern and caused it to be opened,120years after the decease of c.r. within the vault was found the body carefully preserved under an altar, and in his hand the parchment roll called the book t (testamentum, also copies of other valuable books of the fraternity, a "vita" and an "itinerarium" of the founder, certain songs(mantras),with mirrors, glasses, bells, lamps etc. after a careful examination of all these matters the vault was closed.'ithas been stated that this tomb still exists, but its situation is only revealed to high continental adepts.'6thes.r.i.a. was much more homely and concerned less with spiritual philosophy than with more worldly pursuits. walter spencer, the masonic publisher and supplier of regalia, was greatly disappointed by them:

es in common?'hiereus:'theletter h, emblem of breath and life.'hierophant:'how many are the lesser officers?'hiereus:'they are 3 also:thestolistes, the dadouchos and the kerux, with the sentinel who stands armed outside, whose duties are to repel intruders and to prepare the candidate.'dadouchos:'my place is in the south with the censer, as an image of heat and dryness. my duty is to see that the lamps and fires of the temple are ready at the opening; to watch over the thurible and the incense; and to consecrate the hall, thefratresandsororesand the candidate by fire.'stolistes:'my station is in the north, with water and aspergillus, to signify cold and moisture. my duty is to see that the robes, collars and insigniaofthe officers are ready before the opening; to watch over the cup of clea

GILBERT THE MAGICAL MASON

in the case of the list of members and their mottoes,whollyunreli255able.)mathers, s.l.m. and 46.47, 48, 49, 54.rtcontentspageintroduction 7part one: rosicrucianchapter1. christian rosenkreuz and the rosicrucians 13 2. data of the history of the rosicrucians 28 3. the rosicrucians, past and present, at home and abroad 40 4. in memory of robert fludd 48 5. rosicrucian thoughts on the ever-burning lamps of the ancients 54 6. man, miracle, magic, from the ancient rosicrucian dogmata 66 7. courage versus obsession 71 8. chess shatranji and chaturanga 75 part two: kabalistic 9. the kabalah 3110.a further glance at the kabalah 95 11. the ten sephiroth 110 12. the religion of freemasonry illuminated by the kabbalah 114 13. angels: jewish, christian and pagan 124 14. the devil, and evil spirits a

,who in 1604 discovered the entrance to the cavern and caused it to be opened, 120 years after the decease of c.r. within the vault was found the body carefully preserved under an altar, and in his hand the parchment roll called the book t (testamentum, also copies of other valuable books of the fraternity, avitaand anitinerariumof the founder, certain songs(mantras),with mirrors, glasses, bells, lamps, etc. after a careful examination of all these matters the vault was closed.30themagical masonithas been stated that this tomb still exists, but its situation is only revealed to high continental adepts. in 1610 a notary named haselmeyer wrote that he had seen a ms copy of the history calledfamafratemitatis oder bruder255 schaft des hochlolichen ordens des rosenkreuzeswhen he was staying in

idden as to tempt scoffers to doubt, and doubters to scoff. but although perpetual motion be but a dream to us earth255 bound mortals, we do not doubt a future perpetual existence, and it is as reasonable to picture to ourself a perpetual flame, as an eternity of life.theancient egyptian priests pictured life as a flame.thegreat master of the temple of this world beingthoughts on the ever-burning lamps 55omnipotent, and able to do all things, does not usually proceed by miracles,ofthey will not be prized as such; an essence of miracle is rarity, a miracle imitated is not a second miracle. ordinary events, then, being the extreme of opposition to miracle, there are yet events of a third and intermediate type, marvels, which cannot be understanded of the people, but which are yet the product

christian rosenkreuz, our great prototype; he wassuch a man; by the dispositions he made, and the society he designed, he shook the whole christian world for a century of years, and laid the first stones of the edificewe are still building today. in his tomb, when it was opened by the fratres,in 1604, or 120 years after his decease, were found, besides other56themagical masonmysterious articles, lamps of a special and peculiar construct255 ion; hence the study of sepulchral lamps is oneparticularlygermane to us.thediscovery oflamps in ancient sepulchres, in. some cases extinguished, in others burning with brilliance, was. no rarity in the middle ages;butthe destroying hands of the goth and the vandal have left few ancient tombs for modern research to explore. we have to content ourselves

nds of the goth and the vandal have left few ancient tombs for modern research to explore. we have to content ourselves with the observations and reports of our forefathers, the narratives of. arabian, roman, and medieval authors. no fewer than 170 such authorities have written on this subject. many of these references, in greek and latin literature, to lucent bodies, phosphorescence, and 'mystic lamps found in tombs, deserve study, and will repay perusal. the darkness of death and the darkness of the tomb are, and have ever been, common phrases; no wonder, then, that the ancients sought to minimise it. hence we find that the relatives 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

, the exposure of phosphorus to the air, the ignition of certain substances whichbumalone without any wick or arrangement, such as camphor, which willbumeven floating on water. the presence of a combustible gas, which issues from clefts in the rock in some mines and caverns, seems to have been known, and was probably taken advantage of by the ancient sages to enhance thethoughts ontheever-burning lamps 57mystery and majesty of their secret rites. it is very possible that some of the priests of old were aware of the lucent property of some forms of sulphide of calcium, which have attracted much attention the last few years, in the shape of luminous paint. i will submit also that references exist in the history of remote ages to suggest the mysterious light now so freely handled and produced

butonly as a means of detaining it in a certainplace.-see'licetus, de lucernis, cap. 20-21, and 'theophrastus. they said there may be a relation between fire and fuel of threesorts--ifthe strength of the fire exceed that of the humour, it presently burns out; if the humour be too strong for the fire, the fire departs;butif the radical strength of the humour andofthe firethoughts ontheever-burning lamps 59be co-equal, then, creteris paribus, that fire would burn contin255 ually, until the surrounding states of radical moisture or natural heat should be altered by external circumstances, as if a flame be made to burn in a closed vault, it would depart when such was opened. rosicrucian and alchemical doctrines, especially their views on the connection between fire and water, are brought into

GNOSTIC HANDBOOK

its have many different aspects and facets, they may also be related to the seven rays of the theosophical and rosicrucian mystery traditions. in the heavenly hierarchy these spirits are again emanations from the truine principle and under them are formed the immortals, beings that embody each ray or spirit. and out of the throne proceeded lightning and thundering and voices: and there were seven lamps of fire burning before the throne, which are the seven spirits of god. revelation 4:5 the seven spirits according to the zoroastrian tradition 1. khshathra vairya desirable power, the kingdom of god 2. haurvatat wholeness, health 3. spenta armaiti holy piety, devotion 4. ameretat long life, immortality 5. vohu manah good purpose, good thought 6. asha vahishta best, right, truth, order 7. spe

GOLDEN DAWN RITUALS T

-m-ipzi nazarth as continual comforters. unto whom i fastened pillars of gladness af od dlugar zizop zlida caosgi tol torgi 19 and gave them vessels to water the earth with all her creatures: od z chis e siasch l ta-vi-u and they are the brothers of the first and the second od iaod thild ds and the beginning of their own seats which are garnished with hubar p e o a l soba cormfa continual burning lamps 6, 9, 6, 3, 6 whose numbers chis ta la vls od q- cocasb are as the first, the ends, and the content of time ca niis od darbs qaas f etharzi therefore come ye and obey your creation. visit us in peace od bliora ia-ial ed-nas cicles bagle and comfort. conclude us receivers of your mysteries. for why? ge-iad i l our lord and master is the all one! nanta, l the sixth key gah s diu chis em micalz

lves! odo cicle qaa zorge lap open the mysteries of your creation. be friendly unto me! for 21 zirdo noco mad i am the servant of the same your god: hoath iaida. the true worshipper of the highest. m of o the seventeenth key ils d ialpirt soba vpaah chis nanba zixlay dodseh 0 thou third flame whose wings are thorns to stir up vexation: od ds brint taxs hubardo tastax ilsi and who hast 7336 living lamps going before thee: soba iad i vonpho vnph aldon dax ii od toatar whose god is wrath in anger. gird up thy loins and hearken. zacar od zamran odo cicle qaa move and show yourselves. open the mysteries of your creation. zorge lap zirdo noco mad be friendly unto me. for i am the servant of the same your god: hoath iaida. the true worshipper of the highest. nof o 22 the eighteenth key ils micaol

GOLDEN DAWN RITUALS T3

-m-ipzi nazarth as continual comforters. unto whom i fastened pillars of gladness af od dlugar zizop zlida caosgi tol torgi 19 and gave them vessels to water the earth with all her creatures: od z chis e siasch l ta-vi-u and they are the brothers of the first and the second od iaod thild ds and the beginning of their own seats which are garnished with hubar p e o a l soba cormfa continual burning lamps 6, 9, 6, 3, 6 whose numbers chis ta la vls od q- cocasb are as the first, the ends, and the content of time ca niis od darbs qaas f etharzi therefore come ye and obey your creation. visit us in peace od bliora ia-ial ed-nas cicles bagle and comfort. conclude us receivers of your mysteries. for why? ge-iad i l our lord and master is the all one! nanta, l the sixth key gah s diu chis em micalz

lves! odo cicle qaa zorge lap open the mysteries of your creation. be friendly unto me! for zirdo noco mad i am the servant of the same your god: hoath iaida. the true worshipper of the highest. 21 m of o the seventeenth key ils d ialpirt soba vpaah chis nanba zixlay dodseh 0 thou third flame whose wings are thorns to stir up vexation: od ds brint taxs hubardo tastax ilsi and who hast 7336 living lamps going before thee: soba iad i vonpho vnph aldon dax ii od toatar whose god is wrath in anger. gird up thy loins and hearken. zacar od zamran odo cicle qaa move and show yourselves. open the mysteries of your creation. zorge lap zirdo noco mad be friendly unto me. for i am the servant of the same your god: hoath iaida. the true worshipper of the highest. nof o 22 the eighteenth key ils micaol

GOLDEN DAWN RITUALS ZAM17

n there lay divers things, especially all our books, which otherwise we had, besides the vocabulario of theophrastus paracelsus of hohenheim, and these which daily unfalsifieth we do participate. herein also we found his itinerarium and vita, whence this relation for the most part is taken. in another chest were looking-glasses of divers virtues, as also in other places were little bells, burning lamps, and chiefly wonderful artificial songs; generally all was done to that end, that if it should happen, after many hundred years, the fraternity should come to nothing, they might by this only vault be restored again. now, as yet we had not seen the dead body of our careful and wise father, we therefore removed the altar aside; then we lifted up a strong plate of brass, and found a fair and w

GOLDEN DAWN RITUALS ZAM21

east sprinkling every few inches) says "so therefore first, the priest who governeth the works of fire, must sprinkle with the lustral waters of the loud resounding sea (puts chalice back and resumes position in the north) chief adept "magus of fire, i command you to consecrate this temple by the banishing ritual of the hexagram and to consecrate this hall with the magic fires, to light the holy lamps and to place them about the circle, and to consecrate the temple and all present with the holy fire" magus of fire "mighty chief, all thy commands shall be obeyed (magus of fire performs the b. r. h. with lotus wand. he then takes red incenser of the south altar and brings it to the east facing chief) magus of fire (draws the invoking pentagram of fire, then swings "in the name of bitom and

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

again and went forward along the upper horizontal and so on, with numerous stops and starts, following a route that eventually took us high above the ancient city. the inca walls and colonial palaces, the narrow streets, the cathedral of santo domingo squatting atop the ruins of viracocha s temple, all looked spectral and surreal in the pearl-grey light of a dawn sky. a fairy pattern of electric lamps still decorated the streets, a thin mist seeped across the ground, and the smoke of domestic fires rose from the chimneys over the tiled roofs of countless small houses. eventually the train turned its back on cuzco and we proceeded for a while in a straight north-westerly direction towards our destination: machu picchu, the lost city of the incas, some three hours and 130 kilometres away. i

entity. no doubt they would make use of powerful and easily recognizable symbols to strengthen and express this sense of common purpose: the men might wear distinctive beards, for example, or shave their heads, and certain archetypal imagery like the cross and the serpent and the dog might be used to link the members of the cult together as they set out on their civilizing missions to relight the lamps of knowledge around the world. 21 2 peter 3:10. graham hancock fingerprints of the gods 473 i suspect, if the situation were bad enough after the cataclysm, that many of the civilizers would fail, or meet with only limited success. but let us suppose that one small group had the skill and dedication sufficient to create a lasting and stable beach-head, perhaps in a region which had suffered

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

vity (the universe) and subjectivity (consciousness. the circle. a cirde is the magical symbol of man's monadic nature aboye lil. it should be used by you to define the limits of your magical operations. acirde, usually green, is drawn on the floor around yourself. divine mames and appropriate symbols, such as the magical formulas, described later in this manual, are used to strengthen the cirde. lamps or candles can be used outside the circle to ward off the forces of darkness. the altar. an altar is usually placed within the de. it symbolizes the foundation of your work. the altar should be foursquare to symbolize the stable basis of the magick to be used as well as your fixed will. the altar can be made of either oak (rigidity) or acacia (resurrection. the wand. this is the most importa

stand in a green circle (in general, green is appropraite for most operations. however, the color to use should correspond with the magical operation in which it is used) and face the appropriate triangle as follows: fire is a red bitom in the south earth is a black nanta in the north water is a blue hkoma in the west air is a yellow exarp in the east. possible embellishments include: 1) placing lamps in the triangles. 2) burning incense. 3) enscribing the appropriate deity name in the appropriate triangle. 4) enscribing the magical formula within the circle or triangle as appropriate. if a circle of this sort is impossible to physically construct, you can simulate it with a psychic circle. draw a green circle as shown in figure 4 with your magical imagin 61 ation. you must also imagine t

and have become like olives on the olive mount. they look with gladness upon the earth and dwell in the brightness of the heavens like continual conforters. on them i have fastened 19 pillar of gladness and gave them vessels to water the earth together with her creatures. they are the brothers of the first and second they have begun their own seats and have decorated them with 69,636 ever-burning lamps. their numbers are as the beginnings, the ends, and the contents of time. therefore come and obey the purpose of your creation. visit us in peace and comfort. perfect us as receivers of yours myteries. why? because our lord and master is the all-one step 3. recite the 14th call as follows "o sons of fury, o children of the just one, who sits upon 24 seats, who vex all creatures of the earth

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ll meaning is beyond our ken: incipiebant annum (antiqui anglorum populi) ab octavo cal. jan. die, ubi nunc iiatale domini celebramus; et ipsam noctem, nunc nobis sacrosanctain, tune gentili vocabulo modranecht (modra niht/ i.e. ma t-rum noctem appellabant ob causam, ut suspicamur, ceremoniarum quas in ea pervigiles agebant/ who were these mothers? 1 images now familiar to us, about quenching the lamps of day, i have not met with in the old poets; but the night burns her tapers too. shaksp. describes the end of night by night s candles are burnt, kom& j. 3, 5. 2 afzelius 1, 4. 13 has 110 right to speak of a modernatt, which is not founded on norse docs, but simply borrowed from beda [can modre niht have meant muntere nacht, wakeful night? conf. pervigiles] chapter xxiv. summer and winter

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

which we call soul; and, therefore, in one hundred beings there would be one hundred souls. this is wrong, indeed. there is but one soul in the universe: the soul of god, the living, vital consciousness of god. within each living being there is this universal soul, and this is the soul of man. it never ceases to be a part of the universal soul any more than the electricity in a series of electric lamps on one circuit is a separate amount of electricity, unconnected with the current flowing in all the lamps. the soul in man is the god in man, and makes all mankind a part of god.brothers and sisters under the fatherhood of god.(see personality. soul personality.the soul personality is self, and self is an expression of the soul within the body of man. the soul strives to manifest its divine

HELENA BLAVATSKY NIGHTMARE TALES

rop than sat down in the middle of the floor, and as her weight descended on the rickety boards it sent up acloud of dust that set us coughing and sneezing. this was the famous tatmos known as the damascus oracle! without losing time in idle talk, the dervish produced a piece of chalk, and traced around the girl a circleabout six feet in diameter. fetching from behind the door twelve small copper lamps which he filled withsome dark liquid from a small bottle which he drew from his bosom, he placed them symmetrically aroundthe magic circle. he then broke a chip of wood from a panel of the half ruined door, which bore the marks ofmany a similar depredation, and, holding the chip between his thumb and finger he began blowing on it atregular intervals, alternating the blowing with mutterings o

f ruined door, which bore the marks ofmany a similar depredation, and, holding the chip between his thumb and finger he began blowing on it atregular intervals, alternating the blowing with mutterings of some kind of weird incantation, till suddenly,and without any apparent cause for its ignition, there appeared a spark on the chip and it blazed up like a drymatch. the dervish then lit the twelve lamps at this self-generated flame. during this process, tatmos, who had sat till then altogether unconcerned and motionless, removed heryellow slippers from her naked feet, and throwing them into a corner, disclosed as an additional beauty, asixth toe on each deformed foot. the dervish now reached over into the circle and seizing the dwarf's anklesgave her a jerk, as if he had been lifting a bag

istinguishable one from the other, except through dark-grey shadows. at times, the"blues" we got into, were fearful! we had contemplated sending two of our three steamers home, inseptember, but the premature, and unforeseen formation of ice walls round them had thwarted our plans; andnow, with the entire crews on our hands, we had to economise still more with our meagre provisions, fuel andlight. lamps were used only for scientific purposes: the rest of the time we had to content ourselves withgod's light- the moon and the aurora borealis. but how describe these glorious, incomparablenorthern lights! rings, arrows, gigantic conflagrations of accurately divided rays of the most vivid and variedcolours. the november moonlight nights were as gorgeous. the play of moonbeams on the snow and the

HP LOVECRAFT A DARK LORE

the other half-humorous items about the federal hill restlessness, but to blake it was somehow very terrible indeed. in the night a thunderstorm had put the city's lighting-system out of commission for a full hour, and in that black interval the italians had nearly gone mad with fright. those living near the dreaded church had sworn that the thing in the steeple had taken advantage of the street lamps' absence and gone down into the body of the church, flopping and bumping around in a viscous, altogether dreadful way. towards the last it had bumped up to the tower, where there were sounds of the shattering of glass. it could go wherever the darkness reached, but light would always send it fleeing. when the current blazed on again there had been a shocking commotion in the tower, for even

, for even the feeble liglit trickling through the grime-blackened, louvre-boarded windows was too much for the thing. it had bumped and slithered up into its tenebrous steeple just in time- for a long dose of light would have sent it back into the abyss whence the crazy stranger had called it. during the dark hour praying crowds had clustered round the church in the rain with lighted candles and lamps somehow shielded with folded paper and umbrellas- a guard of light to save the city from the nightmare that stalks in darkness. once, those nearest the church declared, the outer door had rattled hideously. but even this was not the worst. that evening in the bulletin blake read of what the reporters had found. aroused at last to the whimsical news value of the scare, a pair of them had defi

ogeneous 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 boxes in the pitchy darkness, but we smoked pipes and occasionally flashed our pocket lamps about. now and then we could see the lightning through cracks in the wall; the afternoon was so incredibly dark that each flash was extremely vivid. the stormy vigil reminded me shudderingly of my ghastly night on tempest mountain. my mind turned to that odd question which had kept recurring ever since the nightmare thing had happened; and again i wondered why the demon, approaching the thre

when we placed our furniture and instruments, and when we returned that evening for the actual vigil. for a moment i half-doubted that i had ever seen it in the more definitely limned form- but then i thought of the legends. our cellar vigil began at 10 p.m, daylight saving time, and as it continued we found no promise of pertinent developments. a weak, filtered glow from the rain-harassed street lamps outside, and a feeble phosphorescence from the detestable fungi within, showed the drip ping stone of the walls, from which all traces of whitewash had vanished; the dank, foetid and mildew-tainted hard earth floor with its obscene fungi; the rotting remains of what had been stools, chairs and tables, and other more shapeless furniture; the heavy planks and massive beams of the ground floor

chambers seemed wholly untrodden by modern feet, and must have represented the earliest and most obsolete phases of joseph curwen's experimentation. finally there came a room of obvious modernity, or at least of recent occupancy. there were oil heaters, bookshelves and tables, chairs and cabinets, and a desk piled high with papers of varying antiquity and contemporaneousness. candlesticks and oil lamps stood about in several places; and finding a match-safe handy, willett lighted such as were ready for use. in the fuller gleam it appeared that this apartment was nothing less than the latest study or library of charles ward. of the books the doctor had seen many before, and a good part of the furniture had plainly come from the prospect street mansion. here and there was a piece well known

y its crunching of the fallen electric torch had not been good for it. each time willett's fingers felt a perforated slab he trembled. his passage over it would sometimes increase the groaning below, but generally it would produce no effect at all, since he moved very noiselessly. several times during his progress the glow ahead diminished perceptibly, and he realised that the various candles and lamps he had left must be expiring one by one. the thought of being lost in utter darkness without matches amidst this underground world of nightmare labyrinths impelled him to rise to his feet and run, which he could safely do now that he had passed the open pit; for he knew that once the light failed, his only hope of rescue and survival would lie in whatever relief party mr. ward might send aft

eviously noticed, and when the room was bright again he looked about to see if he might find a lantern for further exploration. for racked though he was with horror, his sense of grim purpose was still uppermost; and he was firmly determined to leave no stone unturned in his search for the hideous facts behind charles ward's bizarre madness. failing to find a lantern, he chose the smallest of the lamps to carry; also filling his pockets with candles and matches, and taking with him a gallon can of oil, which he proposed to keep for reserve use in whatever hidden laboratory he might uncover beyond the terrible open space with its unclean altar and nameless covered wells. to traverse that space again would require his utmost fortitude, but he knew it must be done. fortunately neither the fri

HP LOVECRAFT THE LURKING FEAR

ogeneous 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 boxes in the pitchy darkness, but we smoked pipes and occasionally flashed our pocket lamps about. now and then we could see the lightning through cracks in the wall; the afternoon was so incredibly dark that each flash was extremely vivid. the stormy vigil reminded me shudderingly of my ghastly night on tempest mountain. my mind turned to that odd question which had kept recurring ever since the nightmare thing had happened; and again i wondered why the demon, approaching the thre

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

had been noticed in this hotel. instead, i strolled out on the square, from which the bus had already gone, and studied the scene minutely and appraisingly. one side of the cobblestoned open space was the straight line of the river; the other was a semicircle of siant-roofed brick buildings of about the 1800 period, from which several streets radiated away to the southeast, south, and southwest. lamps were depressingly few and small- all low-powered incandescents- and i was glad that my plans called for departure before dark, even though i knew the moon would be bright. the buildings were all in fair condition, and included perhaps a dozen shops in current operation; of which one was a grocery of the first national chain, others a dismal restaurant, a drug store, and a wholesale fish-deal

ISIS UNVEILED

ateful population of the amtadini, accompanied by the village-priest, went in procession to the spot. they managed to stick the sunshade, opened, between the infant's back and the arm of the virgin which embraced him. the scene and ceremony were both solemn and highly refreshing to our religious feelings. for there stood the image of the goddess in its niche, surrounded with a row of ever-burning lamps, the flames of which, flickering in the breeze, infect god's pure air with an offensive smell of olive oil. the mother and son truly represent the two most conspicuous idols of monoiheittic christianity! for a companion to the idol of the poor amtadini of bari, go to the rich city of bio de janeiro. in the church of the domo da candelaria, in a long hall running along one side of the church

crated two wafers, one black and one white. the white was given to the child, whom they brought clothed as for baptism, and who was murdered upon the very steps of the altar immediately after his communion. his head, separated from the trunk by a single blow, was placed all palpitating upon the great black wafer which covered the bottom of the paten, then placed upon a table where some mysteiious lamps were burning. the esorci;sm then began, and the demon was charged to pronounce an oracle, and reply by the mouth of this head to a secret question tliat the king dared not apeak aloud, and that had been confided to no one. then a feeble voice, a strange voice, which had nothing of human character about it, made itself audible in this poor little martyr's head" the sorcery availed nothing; th

va (the living water of bap- tism, the genius of the jordan, and ipsa vita, the chief of the six genii, which form with him the mystic seven. the nazarene mano is simply the copy of the hinda first manu the emanation of manu- svdyambkuva from whom evolve in succession the six other manus, types of the subsequent races of men. we find them all represented by the bpostle-kabalist john in the "seven lamps of fire" burning before the throne, which are the seven spirits of god" and in the seven angels bearing the seven vials. again in fetahil we recognise the original of the christian doctrine. in the rdvelaiion of joannes theologos it is said "i turned and saw in the midst of the seven candlesticks one like unto the son of man. his head and his hairs were white like wool, as white as snow; and

rom ieia t peep-holes^ and eoily to the ignravnt neophyte ia there the appearance ti coneeahoent and ommctanity "tbae is no infidelity, idi^try, or other really bad feature in the system. tlwy have the iriics of what was once a grand fmm ot naturv-worahip, whid has beoi oaa? tracted under a de^>otism into a secret (hder, hidden from the li^t of day, aod n^ only in the smoky glare of a few burning lamps, in some damp cave or diape) under ground. the datt tenet* of their religious t *j4imfl. we comprised in seven 'tablet* which arc these, to state them in general t tum "1. the unity of god. or the infinite onenes* of deity "2. the essential ezcdienoe of truth "3. the law of tderation as to all men and women in ofunion "4, rwomen a* to charactet and conduct "s, entire m

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

r. as his foot fell on the stone, the figure started bolt upright from his seated position, as if in awful astonishment. he erected his hooded head, and showed himself as if in anager about to question the intruder. doubtful if what he saw were a reality, or whether he was not in some terrific dream, the countryman advanced, without being aware of what he was doing, another audacious ever-burning lamps. 9 step. the hooded man now thrust out a long arm, as if in warning; and in a moment the discoverer perceived that his hand was armed with an iron baton, and that he pointed it as if tremendously to forbid further approach. now, however, the poor man, not being in a condition either to reasonor to restrain himself, with a cry, and in a passion of fear, took a third fatal step; and as his foo

o 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 that he had reinvented the ever-burning lamps of the ancients, though he was resolved no one should reap any advantage from the discovery. we have chosen the above story as the introduction to our curious history. christian rosencreutz died in 1484. to account for rosicrucianism not having been heard of until 1604, it has been asserted that this supposed first founder of rosicrucianism bound his disciples not to reveal any of his doctri

urning even by day, borne in the sunshine, blazing at noon? what meaneth this visible fire, as an element at mass, or at service at all? wherefore is this thing, light, employed as a primal witness and attestation in all worship? to what end, and expressive of what mysterious meaning, surviving through the changes of the faiths and the renewal of the churches, and as yet undreamt, burn the solemn lamps in 108 the rosicrucians. multitude, in their richly worked, their highly wrought, cases of solid gold or of glowing silver, bright-glancing in the mists of incense, and in the swell or fall of sacredly melting or of holily entrancing music? before spiry shrine and elaborate drop-work tabernacle; in twilight hollow, diapered as into a glory of stone and in sculptured niche; in the serried and

elebrations. the employment of light in all religious rites, and in celebration in the general sense, has an overpoweringly great meaning. festival, also, claims flame as its secret signal and its password to the propitious invisible. lights and flambeaux and torches carried in the hand were ever the joyous accompaniment of weddings. the torch of hymen is a proverbial expression. the ever-burning lamps of the ancients; the steady, silent tomb-lights (burning on for ages, from time to time discovered among the mouldering monuments of the past in the hypogea, or sepulchral caves, and buildings broken in upon by men in later day; the bonfires of the modems; the fires on the tops of hills; the mass of lamps disposed about sanctuaries, whether encircling the most sacred point of the mosque of t

tops of hills; the mass of lamps disposed about sanctuaries, whether encircling the most sacred point of the mosque of the prophet, the graded and cumulative grand altar in st. peter s, or the saint-thrones in the churches of the eternal city, or elsewhere, wherever magnificence riseth into expansion, and intensineth and overpowereth in the sublimity which shall be felt; the multitudinous grouped lamps in the sacred stable the place of the holy nativity, meanest and yet highest at bethlehem; the steady, constant lights ever burning in mystic, blazing attestation in jerusalem, before the tomb of the redeemer; the chapelle ardente in the funeral observances of the ubiquitous catholic church; the congregated tapers about the bed of the dead the flames in mysterious grandeur (and in royal awe

the ten commandments in thy face, was spoken in fury, in the old-fashioned days, of an intended assault. the hands explain the meaning of this gnostic figures. 231 proverbial expression, interpreted astrologically. palmistry is called chiromancy, because apollo, mythologically, was taught letters by chiron, the centaur. fig 132. fig 133. fig 134. fig 135. fig 136. the devices on most roman bronze lamps present continual gnostic ideas. the temple church, london, will be found to abound fig. 137. monogram of the three emblems carried in the mysteries. figs. 138, 139. the heathen monogram of the triune. with rosicrucian hieroglyphs and anagrammatical hints in all parts, if reference be made to it by an attentive inquirer one accustomed to these abstruse studies. fig. 140. monogram of the savi

JESSUP MK THE CASE FOR THE UFO

of boats on clouds, no record of such 129 a sized movement. 106 bc "a bird that flew in the sky and set houses on fire, was seen over rome "s" ship, not l-m, jammed "cutter" 214 bc "the forms of ships were seen in the sky over rome" and 220 bc "a clear light shone at night in the sky at rome" 214bc probably just plane water boats, human. 216 bc "at praeneste, sixty-five miles from rome, burning "lamps" fell from the sky, and at arpinium, forty-two miles east of praeneste, a thing like a round shield was seen in the sky" ship cleaning off "coat& obviously in a hurry, too 99 bc "when murius and valerius were consuls in tarquinia, there fell in different places a thing like a flaming torch and it come suddenly from the sky. towards sunset, a round object, like a globe, or a round circular sh

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

t power. 872. the symbolism here is obvious and beautiful. each person first gives his quota and gets his response. when all have done their respective parts they have built up the perfect man. then the white light which includes all shoots up, and down comes the light of the logos in reply. when the whole vast hall was flooded by this splendid light from the blazing star, the people closed their lamps, all the little doors in the sides of the altar were dropped down again, and those on the top of the table slid back into place. 873. the offerings 874. the next part of the ceremony was a hymn to ra, the logos, the sun-god, thanking him for his response, giving glory to him and saying: glet us bathe in his light, and pay him due reverence. h that was the general effect of it, but there were

red death and fear. there is no death, there is no fear; osiris lives forever, and we live in him. h 912. this was re-echoed anthem-wise, and finally culminated in a great triumphant shout: 913. gshine forth, osiris-ra; let the light shine! h 914. and at that the r.w.m. turned on the blazing star so that the whole immense hall was flooded with light once more. all the brn. then extinguished their lamps, and drew round themselves beautiful shimmering festal robes in honour of the resurrection of osiris; and when they were ready the r.w.m. gave a single k c, and said: r.w.m- w.s.w, is osiris one or many? w.s.w- osiris is ever one, r.w.m, yet shows himself in many forms. r.w.m- w.j.w, when does he show himself in many forms? w.j.w- when he divides himself and descends into the lower worlds, r

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

r; they turned not when they went; they went every one straight forward. as for the likeness of their faces, they four had the face of a man, and the face of a lion on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle. as for the likeness of the living creatures, their appearance was like burning coals of fire, and like the appearance of lamps: it went up and down among the living creatures; and the fire was bright, and out of the fire went forth lightning. now as i beheld the living creatures, behold one wheel upon the earth by the living creatures, with his four faces. the appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it wer

i have made this my tomb a compendium of the universe. beneath the altar was found a fair and worthy body with all the ornaments and attires. in his hand he held the parchment called t, the which next unto the bible is our greatest treasure, which ought not to be delivered to the censure of the world. various other objects were discovered- looking-glasses of divers virtues, little bells, burning lamps, and chiefly wonderful artificial songs- and most important of all, the secret book m. and other volumes, including certain of those of paracelsus, the philosopher and chemist of the sixteenth century. 718. such is the traditional history of christian rosenkreutz, as contained in the documents of the order. the form in which the story is cast shows that it is obviously not intended to be an

LIBER O

with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate; its sacred animal the snake, etc, etc- 1. reference to the first edition -376- 3. you would then prepare your place of working accordingly. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius agrippa and other books) you would draw in the four colours with such other devices as your experience may suggest. 4. and so on. we cannot here enter at length into all the necessary preparations; and the student will find them fully set forth in the proper books, of which the goetia is perhaps the best example. these rituals need

LIBER CCCXXXV ADONIS

disobey me, and.trouble with the king! esarhaddon. ring-a-ling-ting! ping! spring! hermes. that.s cooked his goose. i.ll tell astarte, though it fs not much use [he goes out. it fs only one more of life.s little curses. the best of women make the worst of nurses! 22 scene iii. the consulting-room of hermes. it has two parts, the first filled with stuffed crocodiles, snakes, astrolabes, skeletons, lamps of strange shape, vast rolls of papyri, vases containing such objects as a foetus, a mummied child, a sixlegged sheep. hands (obviously those of criminals) have been painted with phosphorus, and give light. sculptures of winged bulls and bricks inscribed with arrow-head characters are ranged about the walls. a chair of elephant's bones covered with its hide contains the doctor, who is dresse

LIBER CCXLII AHA

in i read the spell that brings the knowledge of that king of kings. angel, i invoke thee now! bend on me the starry brow! spread the eagle wings above the pavilion of our love. rise from your starry sapphire seats! see, where through the quickening skies the oriflamme of beauty beats heralding loyal legionaries, whose flame of golden javelins fences those peerless paladins. there are the burning lamps of them, splendid star-clusters to begem the trailing torrents of those blue bright wings that bear mine angel through! o thou art like an hawk of gold, miraculously manifold, for all the sky fs aflame to be a mirror magical of thee! the stars seem comets, rushing down to gem thy robes, bedew thy crown. like the moon-plumes of a strange bird by a great wind sublimely stirred, thou drawest th

LIBER CHANOKH

ngle, and are become as olives in the olive mount; looking with gladness upon the earth, and dwelling in the brightness of the heavens as continual comforters. unto whom i fastened 19 pillars of gladness, and gave them vessels to water the earth with her creatures; and they are the brothers of the first and second, and the beginning of their own seats, which are garnished with 69,636 ever-burning lamps: whose numbers are as the first, the ends, and the contents of time. therefore come ye and obey your creation: visit us in peace and comfort: conclude us receivers of your mysteries: for why? our lord and master is the all- one [invokes: nanta; the whole tablet of earth. the angle of e of e. the princess of the echoing hills, the rose of the palace of earth] the opening of the temple in the

ce of the chariot of fire. the seventeenth key ilasa dial pereta! soba vaupaahe cahisa nanuba zodixalayo dodasihe od berinuta faxisa hubaro tasatax yolasa: soba iad i vonupehe o uonupehe: aladonu dax ila od toatare! zodacare od zodameranu! odo cicale qaa! zodoreje, lape zodiredo noco mada, hoathahe i a i d a. o thou third flame! whose wings are thorns to stir up vexation, and who hast 7336 living lamps going before thee: whose god is .wrath in anger: gird up thy loins and hearken! move and appear! unveil the mysteries of your creation; be friendly unto me, for i am the servant of the same your god, the true worshipper of the highest. the angle of c of b in the tablet of b. the queen of the thrones of flame. the eighteenth key ilasa micalazoda olapireta ialpereji belioresa: das odo busadire

LIBER LXVII THE SWORD OF SONG

he brain* we must include illusions, which are after all sense-impressions as much as .realities. are, in the class of .phenomena dependent on brain-changes. magical phenomna, however, come under a special sub-class, since they are willed, and their cause is the series of .real. phenomena called the operations of ceremonial magic. these consist of (1) sight. the circle, square, triangle, vessels, lamps, robes, implements, etc (2) sound. the invocations (3) smell. the perfumes (4) taste. the sacraments (5) touch. as under (1 (6) mind. the combination of all these and reflection on their significance. these unusual impressions (1-5) produce unusual brain-changes; hence their summary (6) is of unusual kind. its projection back into the apparently phenomenal world is therefore unusual. herein

e thus described is the state called dhyana by the hindus and buddhists. the method of attaining it is sane, healthy, and scientific. i would not take the pains to describe that method, had not illiterate, and too often mystical advocates of the practice obscured the simple science and buddhism 109 grandeur of our edifice by jimcrack pinnacles of stucco.as who should hang the taj mahal with fairy lamps and chintz. it is simple. the mind is compelled to fix its attention on a single thought; while the controlling power is exercised and a profound watchfulness kept up lest the thought should for a moment stray.1 the latter portion is, to my mind, the essential one. the work is comparable to that of an electrician who should sit for hours with his finger on a delicately adjusted resistance-bo

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hod, 8, yellow, purple, grey, and indigo rayed with violet; its magical weapon the wand or caduceus, its perfumes mastic and others, its sacred plants vervain and others, its jewel the opal or agate, its sacred animal the snake &c &c. 3. you would then prepare your place of working according. in an orange circle you would draw an eight-pointed star of yellow, at whose points you would place eight lamps. the sigil of the spirit (which is to be found in cornelius agrippa5 and other books) you would draw in the four colours with such other devices as your experiences may suggest. 4. and so on. we cannot here enter at length into all the necessary preparations; and the student will find them fully set forth in the proper books, of which the .goetia. is perhaps the best example. these rituals n

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

logical ages of the world--the circular zodiac of tentyra--an interpretation of the zodiacal signs- the horoscope of the world. 53 the bembine table of isis plato's initiation in the great pyramid--the history of the bembine table--platonic theory of ideas--the interplay of the three philosophical zodiacs--the chaldean philosophy of triads--the orphic egg. 57 wonders of antiquity the ever-burning lamps--the oracle of delphi--the dodonean oracle--the oracle of trophonius--the initiated architects--the seven wonders of the world. 61 the life and philosophy of pythagoras pythagoras and the school of crotona--pythagoric fundamentals--the symmetrical solids--the symbolic aphorisms of pythagoras--pythagorean astronomy--kepler's theory of the universe. 65 pythagorean mathematics the theory of num

ul rising, like smoke, from the divinely consumed material mass. at me time the bacchic rites were of a high order, but later they became much degraded. the bacchanalia, or orgies of bacchus, are famous in literature. p. 32 passed through two gates. the first led downward into the lower worlds and symbolized his birth into ignorance. the second led upward into a room brilliantly lighted by unseen lamps, in which was the statue of ceres and which symbolized the upper world, or the abode of light and truth. strabo states that the great temple of eleusis would hold between twenty and thirty thousand people. the caves dedicated by zarathustra also had these two doors, symbolizing the avenues of birth and death. the following paragraph from porphyry gives a fairly adequate conception of eleusin

nd pignorius, he adds "i am of the opinion that: it was a votive table, which some prince or private person had consecrated to isis, as an acknowledgment for some benefit which he believed she had conferred upon him" next: wonders of antiquity sacred texts esoteric index previous next p. 61 wonders of antiquity it was a common practice among the early egyptians, greeks, and romans to seal lighted lamps in the sepulchers of their dead as offerings to the god of death. possibly it was also believed that the deceased could use these lights in finding his way through the valley of the shadow. later as the custom became generally established, not only actual lamps but miniatures of them in terra cotta were buried with the dead. some of the lamps were enclosed in circular vessels for protection;

the shadow. later as the custom became generally established, not only actual lamps but miniatures of them in terra cotta were buried with the dead. some of the lamps were enclosed in circular vessels for protection; and instances have been recorded in which the original oil was found in them, in a perfect state of preservation, after more than 2,000 years. there is ample proof that many of these lamps were burning when the sepulchers were sealed, and it has been declared that they were still burning when the vaults were opened hundreds of years later. the possibility of preparing a fuel which would renew itself as rapidly as it was consumed has been a source of considerable controversy among medi val authors. after due consideration of the evidence at hand, it seems well within the range

een declared that they were still burning when the vaults were opened hundreds of years later. the possibility of preparing a fuel which would renew itself as rapidly as it was consumed has been a source of considerable controversy among medi val authors. after due consideration of the evidence at hand, it seems well within the range of possibility that the ancient priest-chemists did manufacture lamps that burned, if not indefinitely, at least for considerable periods of time. numerous authorities have written on the subject of ever-burning lamps. w. wynn westcott estimates the number of writers who have given the subject consideration as more than 150, and h. p. blavatsky as 173. while conclusions reached by different authors are at variance, a majority admit the existence of these pheno

that burned, if not indefinitely, at least for considerable periods of time. numerous authorities have written on the subject of ever-burning lamps. w. wynn westcott estimates the number of writers who have given the subject consideration as more than 150, and h. p. blavatsky as 173. while conclusions reached by different authors are at variance, a majority admit the existence of these phenomenal lamps. only a few maintained that the