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BOOK OF BARUCH

ds of this book in the hearing of jechonias the son of joachim king of juda, and in the ears of all the people that came to hear the book, 4 and in the hearing of the nobles, and of the king's sons, and in the hearing of the elders, and of all the people, from the lowest unto the highest, even of all them that dwelt at babylon by the river sud. 5 whereupon they wept, fasted, and prayed before the lord. 6 they made also a collection of money according to every man's power: 7 and they sent it to jerusalem unto joachim the high priest, the son of chelcias, son of salom, and to the priests, and to all the people which were found with him at jerusalem, 8 at the same time when he received the vessels of the house of the lord, that were carried out of the temple, to return them into the land of j

n of josias king of jada had made, 9 after that nabuchodonosor king of babylon had carried away jechonias, and the princes, and the captives, and the mighty men, and the people of the land, from jerusalem, and brought them unto babylon. 10 and they said, behold, we have sent you money to buy you burnt offerings, and sin offerings, and incense, and prepare ye manna, and offer upon the altar of the lord our god; 11 and pray for the life of nabuchodonosor king of babylon, and for the life of balthasar his son, that their days may be upon earth as the days of heaven: 12 and the lord will give us strength, and lighten our eyes, and we shall live under the shadow of nabuchodonosor king of babylon, and under the shadow of balthasar his son, and we shall serve them many days, and find favour in th

f nabuchodonosor king of babylon, and for the life of balthasar his son, that their days may be upon earth as the days of heaven: 12 and the lord will give us strength, and lighten our eyes, and we shall live under the shadow of nabuchodonosor king of babylon, and under the shadow of balthasar his son, and we shall serve them many days, and find favour in their sight. 13 pray for us also unto the lord our god, for we have sinned against the lord our god; and unto this day the fury of the lord and his wrath is not turned from us. 14 and ye shall read this book which we have sent unto you, to make confession in the house of the lord, upon the feasts and solemn days. 15 and ye shall say, to the lord our god belongeth righteousness, but unto us the confusion of faces, as it is come to pass thi

make confession in the house of the lord, upon the feasts and solemn days. 15 and ye shall say, to the lord our god belongeth righteousness, but unto us the confusion of faces, as it is come to pass this day, unto them of juda, and to the inhabitants of jerusalem, 16 and to our kings, and to our princes, and to our priests, and to our prophets, and to our fathers: 17 for we have sinned before the lord, 18 and disobeyed him, and have not hearkened unto the voice of the lord our god, to walk in the commandments that he gave us openly: 19 since the day that the lord brought our forefathers out of the land of egypt, unto this present day, we have been disobedient unto the lord our god, and we have been negligent in not hearing his voice. 20 wherefore the evils cleaved unto us, and the curse, w

and disobeyed him, and have not hearkened unto the voice of the lord our god, to walk in the commandments that he gave us openly: 19 since the day that the lord brought our forefathers out of the land of egypt, unto this present day, we have been disobedient unto the lord our god, and we have been negligent in not hearing his voice. 20 wherefore the evils cleaved unto us, and the curse, which the lord appointed by moses his servant at the time that he brought our fathers out of the land of egypt, to give us a land that floweth with milk and honey, like as it is to see this day. 21 nevertheless we have not hearkened unto the voice of the lord our god, according unto all the words of the prophets, whom he sent unto us: 22 but every man followed the imagination of his own wicked heart, to ser

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by the stolistes, and the dadouchos. each officer makes the sign of horus and harpocrates as they pass the banner of the east "let the mystical circumambulation begin in the pathway of light (hiereus circumambulates once, the hegemon twice, and the other officers circumambulate three times) hierophant "the mystical circumambulation, symbolic of the rise of light is accomplished. let us adore the lord of the universe (sits down (all face east) all (salutes with the sign of enterer after each phrase "holy art thou, lord of the universe, holy art thou which nature has not formed, holy art thou the vast and mighty one, ruler of the light and the darkness (sign of silence) 28 (hierophant, hiereus and hegemon raise wands and sword in salute, and sink them. all face as usual but remain standing)

ce east) all (salutes with the sign of enterer after each phrase "holy art thou, lord of the universe, holy art thou which nature has not formed, holy art thou the vast and mighty one, ruler of the light and the darkness (sign of silence) 28 (hierophant, hiereus and hegemon raise wands and sword in salute, and sink them. all face as usual but remain standing) hierophant "kerux, in the name of the lord of the universe, who works in silence, and whom not but silence can express, i declare to you that the light shineth in the darkness and that i have opened the hall of the neophyte" kerux (passes to the northeast and faces west "in the name of the lord of the universe, who works in silence and whom not but silence can express, i declare that the day of the sun has risen, and the light shinnet

n this order, knowledge of that light may be obtained" hierophant_ henceforth you shall be known among us by the motto. let this motto and name be a symbol to aid you through the darkness and into the light. share it with no one outside the order. i hold in my hand your signed pledge to keep secret all relating to this order, but to confirm it, i now ask if you are willing, in the presence of the lord of the universe and this assembly, to take a great and solemn obligation to keep inviolate the secrets and mysteries of our order" 30 candidate "i am" hierophant "there is nothing contrary to your civil, moral or religious duties in this obligation. although the magical virtues can indeed awaken into momentary life, in the wicked and foolish hearts, they cannot rein in any heart that has not

after me. as i bow my neck under the sword of the hiereus, so do i commit myself unto their hands for vengeance or reward. should i willfully violate the sacred oath i have taken, i hearby summit myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain or paralysed without visable weapon as if slain by a lightning 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 northea

ight hath healing in its wings (hiereus moves to the north of the altar with banner and sword in hand. the hegemon moves to the south, the neophyte to the west, the kerux behind the 33 neophyte, and the stolistes and the dadouchos to the right and left of the kerux. the hierophant is in the east. all face the altar, forming a hexagram) hierophant (remains standing "let us kneel while i invoke the lord of the universe" hierophant "lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this/these neophyte(s) who kneeleth before thee, and grant thine aid unto the higher aspirations of his/her/their soul, so that he/she/they may prove a true and faithful frater/soror among us, unto the glory of thy ineffable na

0 0 INITIATION CEREMONY

hree times around from east by south to west. each as he passes the throne of the east salutes and lowers insignia, except the hierophant. after first round hiereus returns to his place. after second round hegemon returns to his place. after third round remaining members returns to their places. hiero: the mystic circumambulation symbolic of the rise of the light is accomplished. let us adore the lord of the universe (adoration) holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and mighty one. lord of the light and of the darkness. all salute. hiero: frater kerux, in the name of the lord of the universe, i command you to declare that i have opened the hall of the neophytes. kerux: moves to the right of the hierophant. kerux: in the nam

he universe (adoration) holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and mighty one. lord of the light and of the darkness. all salute. hiero: frater kerux, in the name of the lord of the universe, i command you to declare that i have opened the hall of the neophytes. kerux: moves to the right of the hierophant. kerux: in the name of the lord of the universe, i declare that the sun hath arisen, and that the light shineth in the darkness. kerux (knock) hiereus (knock) heg (knock) hiero (knock) khabs. hiereus (knock) am. heg (knock) pekht. hiereus (knock) konx. heg (knock) om. hiero (knock) pax. heg (knock) light. hiero (knock) in. hiereus (knock) extension. ceremony of admission (the candidate is not to be told the name of the orde

picks up the triangle and delivers it to the hierophant. hiero: thou wilt kneel on both knees, give me your right hand, which i place on this sacred and sublime symbol. places candidate's right hand on the center of the triangle. place your left hand in mine. bow your head, repeat your full name at length and say after me all rise. the obligation hiero: i (name of aspirant, in the presence of the lord of the universe and of this hall of neophytes of the order of the golden dawn in the outer, regularly assembled under warrant from the greatly honoured chiefs of the second order, do of my own free will and accord hereby and hereon most solemnly pledge myself to keep secret this order. its name, the name of its members, and the proceedings which take place at its meetings, from all and every

true persons, and in addition under the awful penalty of voluntarily submitting myself to a deadly and hostile current of will set in motion by the chiefs of the order, by which i should fall slain and paralyzed without visible weapon as if slain by the lightning flash. hiereus: suddenly lays the blade of his sword on the nape of the candidate's neck and withdraws it again. hiero: so help me the lord of the universe and my own higher soul. hiero: rise, newly obligated neophyte of the golden dawn in the outer. place the candidate in the northern part of the hall, the place of the greatest symbolic darkness. candidate rises faces to the east hierophant and hiereus return to their thrones. hiero: the voice of my higher soul said unto me, let me enter the path of darkness, peradventure thus s

isdom. i come in the mercy of the light. the light hath healing in its wings. heg: hegemon moves to candidate's right. kerux: kerux moves behind candidate. stol: moves to left of kerux. dad: moves to right of kerux. the officers are now forming a hexagram around the altar. hiereus: holds sword in the right hand with the banner of the west in left. hiero: let the candidate kneel while i invoke the lord of the universe. hiero: lord of the universe, the vast and the mighty one, ruler of the light and of the darkness, we adore thee and we invoke thee. look with favour upon this neophyte, who now kneeleth before thee and grant thine aid unto the higher aspirations of his soul so that he may prove a true and faithful frater among us unto the glory of thy ineffable name. amen. let the candidate r

1 10 INITIATION CEREMONY

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

altar with sol stands in front of neophyte facing him and holds the salt in front of him. hiero: take salt with your left hand and cast it to the north; say let the powers of earth witness my pledge (done) kerux: replaces salt, and returns to his place. hiero: let the neophyte rise and let him be purified with water and consecrated with fire, in confirmation of his pledge, and in the name of the lord of the universe. dad: moves forward round south pillar, stands before neophyte and makes three forward swings of censer, saying: dad: in the name of the lord of the universe i consecrate thee with fire. dad: returns by way he came. stol: moves round north pillar, stands before neophyte, makes cross on forehead, sprinkles thrice, saying: stol: in the name of the lord of the universe. i purify

ep is thus given 6 by 6 showing you have passed the threshold. the sign is given by raising the right hand to an angle of 45 degrees. it is the position in which the hierophant interposed for you between the hiereus and the hegemon. the token is given by grasping fingers, the thumb touching thumb to form a triangle. it refers to the ten sephiroth. the word is adonai ha-aretz, and means adonai the lord of the earth, to which element this grade is allotted. the mystic number is 55, and from it is formed the password nun he. it means ornament, and when given is lettered separately. the badge of this grade, is the sash of the neophyte with the narrow white border, a red cross within the triangle, and the number 1 within a circle and 10 within a square, one on each side of the triangle. hiero:

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

orld, thou who causest the seven metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendor. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the loadstone which passes through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbridle and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness- o golden splendor! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a ri

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

greeks coupled together zei? tran^p, esp. in the voc. zev ttcitep, and the romans jupiter, diespiter, dispiter, mars pater^ as well as atj/jl^ttjp, aajnatrjp, terra mater, so the lettons bestow on almost every goddess the epithet mahtc, mahviina^=mafer, matercula (biittner 244. bergmann 142, on which we shall have more to say hereafter. to all appearance, father goth, fadr is connected with fa]?s lord, as pater irary'jp is with ttotl, ttoctl, lith. pats. the as. meotod, metod, csedm. 223, 14. eald metod, beow. 1883. s65 metod, beow. 3222. os. metod, hel. 4, 13. 15, 17. 66, 19, an expression which likewise appears in the edda, miotu&r ssem. 226^ 241^ seems to signify creator, as verbally it bears the sense of mensor, moderator, finitor. the full meaning of metod will not be disclosed, till

e binding gods. the collection of augustine's letters contains (cap. 178, in the altercatio with pascentius, a gothic or perhaps a vandal formula sihora armcn, the meaning of which is simply /cypte exerjcrov even if it be an interpolation, and written in the fifth or sixth century, instead of at the end of the fourth, it is nevertheless remarkaljle that sihora should be employed in it for god and lord. ulphilas would have said: fniuja armai. the inf. armen, if not a mistake for arme, might do duty as an imperative; at the same time there is a finn, and esth. word armo signifying gratia, misericordia. but sihora, it seems, can only be explained as teutonic, and must have been already in heathen times an epithet of god derived from his victorious might (see suppl. goth, sigis, on, sigr, ohg

ight (as, ans, it was natural that individual gods should have certain particular mountains and abodes assigned them. thus, from a mere consideration of the general names for god and gods, we have obtained results which compel us to accept an intimate connexion between expressions in our language and conceptions proper to our heathenism. the' me and god' the gracious and the angry god, the froho (lord) and the father, the behold^ ing, creating, measuring, casting, the images of ans, fastening, band^ the tclieremisses also pray 'juma sirlaga' and the tchuvashes 'tora sirlag' i.e, god have mercy; g. j. mijllors sanil. riiss. gesch, 359. the morduins say when it thunders' pashangiii porguini pas' have mercy, god porguini; georgi description 1, 64' den sig hat got in siner hant, ms. 2,16* gott

lso, wigal. 1436. er zsch durch sin hubscheit den imot gezogenlichen abe, troj. 1775. do stuont er uf geswinde teayek. 33 niglit, and standing up to his neck in the briny breakers, to sing hia prayers, and afterwards to kneel doivn on tlie shingles, with palms stretched out to the firmament^ lifting tip and folding of the hands (see suppl) was also jjractised to a master, particularly to a feudal lord. in ls. 3, 78 we have' bat mit zertdnen armen' prayed with outspread arms. the old bavarian stapfsakcn (denial of indebtedness) was accompanied by elevation of the hands, ea. 927 (see suppl. it is not impossible that the christian converts retained some heathen customs in praying. in a manuscript, probably of the 12th century, the prayers are to be accompanied by some curious actions: so miz

the so-called liber occultus, according to the munchen ms, at the description of a scuffle: hujus ad edictum nullus plus percutit ictum, sed per clamorem poscunt gertrudis amorem. in the peregrinus, a 13th cent. latin poem, v. 335 (leyser 2114: et rogat ut potent sanctae gertrudis amove, ut possent omni prosperitate frui. 1 the 12th cent, poem von dem gelouben 1001 says of the institution of the lord's supper, whose cup is also a drink of remembrance to christians: den cof nam er mit dem wine, imde scgente darinne ein vil guote mmne. lout. loving cuf, tliom's ai.ecd. 82. minxe-drinkixg. 61 at erelc's departure: der wirt neig im an den fuoz, ze hand truog cr im do ze heiles gewinne sant gertrude tninnc, er. 4015. the armed champion 'tranc sant johannes segcn' er. 8651. hagene, while killin

3 8 INITIATION CEREMONY

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

breakers in pieces. to geburah belong the golahab or burners. to tiphareth the tagariron or disputers. to netzach the gharab zereq or ravens of death, dispersing all things. to hod the samael or deceivers, to yesod the gamaliel or obscene. and the shell of malkuth is lilith the evil woman. but these have also many other appellations. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 31st path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 30th path will take place. temple officers part ii hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scep

ws you the geomantic figures with their ruling intelligences, and genii; also the talismanic symbols allotted to each geomantic figure. these are derived from them by drawing lines to the points composing them, so as to form mathematical figures therefrom. a mss. lecture on geomancy is circulated among the members of practicus grade. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 30th path. you will now quit the temple for a short time and on your return the ceremony of your reception into 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

aving passed through the ceremony of the grade of practicus and in recognition thereof i confer upon you the mystic title of monokeros de astris which means the unicorn of the stars, and i give you the symbol of mayim which is the hebrew name for water. take your seat in the south (knocks) in the name of elohim tzabaoth i now declare that you have been duly advanced to the grade of practicus, and lord (lady) of the 30th and 31st paths. before you are eligible for advancement to the grade of philosophus you must be thoroughly and genuinely perfect in certain subjects, and have been at least 3 months engaged in the contemplation of the mysteries revealed in this grade. when you are thoroughly and genuinely perfect, you must signify the same by letter to the scribe as in the preceding grade

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

4 7 INITIATION CEREMONY

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

le. heg: leads practicus to tablet in north. heg: the mode of using the talismanic forms drawn from the geomantic figures, is to take those formed by the figures under the planet required and place them at the opposite ends of a wheel of 8 radii as shown. a versicle suitable to the matter is then written within the double circle. hiero: i have much pleasure in now conferring upon you the title of lord (lady) of the 29th path. you will now quit the temple for a short time and on your return the ceremony of your passage of the 28th path will take place. part ii temple officers hierophant: red robe, r&w nemyss, gold shoes, white collar, lamen, scepter. hiereus: black robe, b&w nemyss, red shoes, red collar, lamen, sword. hegemon: white robe, white nemyss, black collar, red shoes, lamen, scept

, 4; endekangle, 4; dodekangle, 5. heg: leads practicus to tablet in the south. heg: before you are the geomantic figures arranged according to their planetary attribution, in the tree of life. you will note that saturn represents the three supernal sephiroth summed up in binah. while caput and cauda draconis are referred to malkuth. hiero: i have much pleasure in conferring upon you the title of lord (lady) of the 28th path. you will now quit the temple for a short time, and on your return the ceremony of your passage of the 27th path will take place. part iii 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, sce

at ancient river, the river kishon, o my soul, thou hast trodden down strength. heg: leads practicus to south and places him 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 israe

ings 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 help of the lord against the mighty. the river kishon swept them away, that ancient river, the river ki

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

lementary and necessary parts of a whole. there are variations on this idea within the teachings of wicca. some traditions consider the goddess to be of greater significance than her male counterpart. others regard them as equal, assuming different aspects according to the season and ritual: she as the earth or moon deity, ruler of the summer months, he as the sun or corn god, ruler of winter and lord of the underworld after his death. along with other nature deities, the horned god became demonised with the advent of christianity, and the goddess was either depicted as a wicked witch or downgraded to the status of a faerie. thus the celtic warrior goddess maeve became the faerie mab, described thus by mercutio in shakespeare's romeo and juliet: she is the fairy's midwife, and she comes in

ed power, benevolence and altruism, nobility of purpose, expansion and limitless potential. dagda dagda, the father god in the celtic tradition, was also called eochaid ollathair (father of all) and ruadh rofessa (the red one of knowledge. he was the first king of the tuatha de danaan, the irish gods, and it was believed that he performed miracles and saw to the weather and the harvest. dagda was lord of life and death and the primary god of fertility. with his huge club, he made the bones of his people's enemies 'fall like hail beneath the horses. with one end of the club, it was said, he could kill nine men with a single blow and with the other could instantly restore them to life. his great cauldron was handed on to his daughter brighid (cerridwen in the welsh tradition. in some legends

vulnerable, psychic protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva shiva, or siva, is the hindu god of both creation and destruction, good and evil, fertility and abstinence. with vishnu and brahma, he forms the trinity of the modern hindu gods. he is the lord of the dance who, it is said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic

wisdom, but also of healing and reconciliation of all people and of the land and all its creatures. deities of the male principle these deities are for the hunt, instincts, willing sacrifice and ecstasy. cernunnos cernunnos, meaning 'horned one, was a generic term for the various horned gods of the celtic tradition. the god dates back to the shamanic figures portrayed on cave walls. cernunnos was lord of winter, the hunt, animals, death, male fertility and the underworld, and was sometime portrayed as a triple or trefoil god, an image later assimilated by st patrick with his emblematic shamrock. other forms of the horned god include herne the hunter, the greek pan, god of the woodlands, and dionysus, greek god of vegetation and the vine, whose ecstatic mystery cult involved ritual dismembe

god forms: these are the words of the father, who is son and consort of the great mother, born in the beginning of she who created the universe from her own body, from her smiles and tears and ever-fertile womb 'i am he, the wild untamed power of the hunt, the horned beasts and the woodland, that offers food, shelter and protection to people of all races, clans and creeds. i am cernunnos, horned lord of winter; as master of the animals and lord of the corn, i offer willing sacrifice for the land and people; as king of the dark places beneath the soil, in the nurturing womb of the mother, like all creatures who have entered the gentle earth, i grow strong again, resting but never slumbering, until i hear the call at the darkest and coldest hour to be reborn as lugh, radiant son; at that ho

ABRAMELIN1

eth your celestial nature, and appear to us visibly here in this place, and answer our demands, in as far as we shall not transgress the bounds of the divine mercy and goodness, by requesting unlawful knowledge; but that thou wilt graciously shew us what things are most profitable for us to know and do, to the glory and honour of his divine majesty who liveth and reigneth world without end. amen. lord, thy will be done on earth as it is in heaven make clean our hearts within us, and take not thy holy spirit from us. o lord, by thy name we have called them, suffer them to administer unto us. introduction xxiii and that all things may work together for thy honour and glory, to whom with thee, the son and blessed spirit, be ascribed all might, majesty, and dominion, world without end. amen. t

eral table or lamen for the invocating of all spirits whatever; the form whereof you may see in plates of pentacles, seals, and lamens. we will yet declare unto you another rite more easy to perform this thing: let the man who wishes to receive an oracle from a spirit, be chaste, pure, and sanctified; then a place being chosen pure, clean, and covered everywhere with clean and white linen, on the lord's-day in the new of the moon, let him enter into that place clothed with white linen; let him exorcise the place, bless it, and make a circle therein with a consecrated coal; let there be written in the outer part of the circle the names of the angels; in the inner part thereof write the mighty names of god; and let be placed within the circle, at the four parts of the world,9 the vessels for

ather, and in part also from other wise and faithful men, and which i have found true and real, having submitted it unto proof and experiment. and having written this with mine own hand, i have placed it within this casket, and locked it up, as a most precious treasure; in order that when thou hast arrived at a proper age thou mayest be able to admire, to consider, and to enjoy the marvels of the lord; as well as thine elder brother joseph, who, as the first-born, hath received from me the holy tradition of the qabalah.3$ the sacred magic 2 the first chapter. amech, if thou wishest to know the reason wherefore i give unto thee this book, it is that if thou considerest thy condition, which is that of being a last-born son, thou shalt know wherefore it appertaineth unto thee; and i should co

to all that i shall say unto thee, contenting thyself with the simplicity thereof, be thou good and upright,4 and thou shalt acquire more wealth than i could know how to promise unto thee. may the only and most holy god grant unto all, the grace necessary to be able to comprehend and penetrate the high mysteries of the qabalah and of the law; but they should content themselves with that which the lord accordeth unto them; seeing that if against his divine will they wish to fly yet higher, even as did lucifer, this will but procure for them a most shameful and fatal fall. wherefore it is necessary to be extremely prudent, and to consider the intention which i have had in describing this method of operation; because in consideration of thy great youth i attempt no other thing but to excite t

rstand the same sufficiently and perfectly as reason demanded. my father was always contented and satisfied with such a method of understanding the same, and he sought out no further the veritable science and magical art, which i undertake to teach thee and to expound unto thee. after his death, finding myself twenty years of age, i had a very great passion to understand the true mysteries of the lord; but of mine own strength i could not arrive at the end which i intended to attain. i learned that at mayence there was a rabbi who was a notable sage, and the report went that he possessed in full the divine wisdom. the great desire which i had to study induced me to go to seek him in order to learn from him. but this man also bad not received from the lord the gift, and a perfect grace; bec

ABRAMELIN2

s, london. prepared and typeset by benjamin rowe, december 16, 1998. 41 the second book of the holy magic, which god gave unto moses, aaron, david, solomon, and other saints, patriarchs and prophets; which teacheth the true divine wisdom. bequeathed by abraham unto lamech his son. translated from the hebrew. 1458. the sacred magic 42 the second book of the sacred magic. prologue. he wisdom of the lord is an inexhaustible fountain, neither hath there ever been a man born who could penetrate its veritable origin and foundation. the sages and holy fathers have drunk long draughts thereof, and have been fully satisfied therewith. but with all this, not one among them hath been able to comprehend or know the radical principles, because the creator of all things reserveth that unto himself; and

among them hath been able to comprehend or know the radical principles, because the creator of all things reserveth that unto himself; and, like a jealous god, he hath indeed wished that we should enjoy the fruit thereof, but he hath not wished to permit us to touch either the tree or its root. it is then not only proper, but further also we are compelled to conform ourselves unto the will of the lord, walking in that path, by the which also our predecessors went, without seeking out through a vain curiosity how it is that god reigneth and governeth in his divine wisdom; because such would be a very great presumption and a bestial conceit. let us then content ourselves with only knowing how many blessings he hath granted unto us sinners, and what extent of power he hath given unto us morta

to its end; this being a necessary point to consider before coming unto a final determination upon the matter; because in this case we are not negotiating with men, but with god, by the intermediation of his holy angels, and with all spirits, both good and evil. i am not here intending to play the saint and hypocrite, but it is necessary to have a true and loyal heart. ye have here to do with the lord, who not only beholdeth the outer man, but who also penetrateth the inmost recesses of the heart. but having taken a true, firm, and determined resolution, relying upon the will of the lord, ye shall arrive at your desired end, and shall encounter no difficulty. often also man is changeable, and while beginning a thing well, finisheth it badly, being in no way firm and stable in resolution. p

g upon the will of the lord, ye shall arrive at your desired end, and shall encounter no difficulty. often also man is changeable, and while beginning a thing well, finisheth it badly, being in no way firm and stable in resolution. ponder the matter then well before commencing, and only begin this operation with the firm intention of carrying it out unto the end, for no man can make a mock of the lord with impunity: the sacred magic 46 furthermore it is likewise necessary to think and consider whether your goods and revenue be sufficient for this matter; and, further, whether if your quality or estate be subject unto others, ye may have time and convenience to undertake it; also whether wife or children may hinder you herein; these being all matters worthy of observation, so as not to comm

expressly commanded to sanctify, we can freely operate on all other days, and at all times. and whenever ye shall see tables which do mark the days and their differences, the celestial signs, and other like matters,13 pay no attention thereto, because herein is a very great sin14 hidden, and a deceit of the demon; it being one of his many methods of endeavouring to confound the true wisdom of the lord with evil matters. because this true wisdom of the lord can operate and perform its effects every day, and at any moment and second. the gates of his grace are daily open, he wisheth, and it is pleasing unto him to aid us, as well on this day as on the morrow; and in no way could it be true that he desireth to be subjected to the day and hour which men would wish to prescribe for him; seeing

ABRAMELIN3

in merit and demerit; for, further, having finished the operation, if thou shouldest wish (which i pray god not to permit)1 to operate for evil and to abuse the grace which god hath granted thee, the spirits would be only too ready to give and manifest unto thee the symbols, and will grant willingly unto thee all that thou shalt demand of them. concerning this matter i repeat unto thee, fear the lord, love him, and respect his commandments with a good heart, and thou shalt live happy and contented upon earth. if thou considerest maturely what be the essential points of this operation, thou shalt find that the first point is to make a firm, veritable, and real resolution to live in a truly edifying condition of modesty, and in retirement, as far as it shall be possible for thee so to do. f

ty. for if one were to go to present oneself before a king, what would one not do to appear before him with splendour and magnificence; and what diligence and care would not one 1. in the original qua diem neplaise. the parenthesis is put by abraham the jew. the sacred magick 209 put in practice to prepare oneself hereunto. now we must understand that the enjoyment and vision of the angels of the lord be infinitely above the princes of earth, who in fact are but a vanity, a shadow, and vile dust of earth. now if to please these mortal princes one would almost commit idolatries; what ought one not to do to appear before the holy angels of god who represent the grandeur of the majesty of god. let each one hold for a thing, sure and certain that the grace which the lord granteth unto us in gi

ed science by the means and intermediation of his holy angels is so great that none can fitly express it. it is certain that having obtained this sacred wisdom thou mayest dispose of it and communicate it unto three friends; but thou must not exceed this sacred number of the ternary, for in such case thou wouldest be altogether deprived of it. one of the most meritorious deeds in the sight of the lord, is to share with one s neighbour the goods which god hath given unto us; yet must we take note of that which god commanded unto moses, when he ordered him to give the operation unto aaron his brother, namely that he should receive as the symbol of an offering ten golden florins, the which he should distribute unto seventy-two poor persons with his own hands, obliging them to repeat the psalm

his own hands, obliging them to repeat the psalms which i have already mentioned in the second book, and which should be of the number of seventytwo. for if he who receiveth this operation should not perform this alms, the operation would be void of value for him. thou, not yet having the authority to give it, without having received the ten golden florins, thou must act like moses, unto whom the lord granted it on this condition, for him to give it unto his brother aaron. i have also described the precautions which we must take before granting this sacred science unto any; and i repeat here that at least six months should transpire during which we should frequently test, and seek by conversations to sound, the inclinations of him unto whom we may be willing to give it; so as to know wheth

th shall have maturely reflected and considered who he is in himself, and who he is who should serve and obey him. and if a mortal 7. i cannot possibly see that the well-known heptameron or magical elements of peter of abano in any way counsels pacts, or deserves the above severe speeches of abraham the jew. the sacred magick 213 man not having on his side the support of the power and will of the lord shall have sufficient force to command the spirits and to constrain them to obey him (they, namely) who have the same virtue and power, which god hath granted unto them, they having lost nothing hereof; and they also being spirits from god and herein differing from thee who art drawn from the mire, as gold is from lead; and that their sin is notorious, for the which they were chased from heav

ADDTLS

m are rather different from those used on the tree of life. but the system that is here employed is constant, and applies to each of the sixteen sephirotic crosses on the four tablets. in this mode of attributing the planets to the sephiroth on the calvary cross of the lesser angles, l is excluded, and k and the tarot trump, the wheel of fortune, is attributed to kether. the title of this card is lord of the forces of life, and kether is the origin and source of life. to chokmah is attributed b, the tarot key, the magician, magus of power, seeing that chokmah is the distributor of the power from kether, even as b is the messenger of k of classical mythology. to binah is referred the y and the tarot key, priestess of the silver star, even as binah is the completer of the triad of the supern

pare also, says s.r.m.d. the position of the path of g in the tree of life. to chesed, c, and the key of the empress, the daughter of the mighty ones. chesed is, as it were, the first of the inferiors below binah, and the path of c is thus reciprocal betweeen chokmah and binah, forming, as it were, the base of the triangle of the supernals. to geburah, f, and the tarot key, the blasted tower, the lord of the hosts of the mighty, even as geburah represents strength and fiery power. to tiphareth is the a, lord of the fire of the world, even as tiphareth is, as it were the heart and center of the a of life. 18 the remaining four squares of the sephirotic cross have no planetary or astrological attributions. the ten squares of the sephirotic cross also stand for the ace and small cards of the

he great cross of the c tablet. triangle no. 1: seven of cups, h. triangle no. 2: m. triangle no. 3: c. triangle no. 4: c here the action of c is extremely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups. lord of illusionary success. but the action of the m makes it mild and beneficient. a gentle, peaceful, force. the square of o of omebb in the sephirotic cross of the c lesser angle of the c tablet. triangle no. 1: c triangle no. 2: m. triangle no. 3: c. triangle no. 4: geburah. here c is extremely strong, and is stirred to action by the energy of geburah. were it not for the m it would be the des

the line. and in its presence shewing the son. as a foresaid the central points of these 4 great crosses do shew in the celestial heavens, and do correspond unto the 4 tiphareth points referred to in the book of the astronomic view of the tarot. naturally then, the linea spiritus sancti coincides with the zodiacal belt wherein is the path of the a who is the administrant of the m of life, and the lord of the d of the world. the four linea s.s. then form the complete circle of the ecliptic, a circle at the center of the zodiacal circle. it is demonstrated in the tarot manuscripts that when the 10 sephiroth in their grouping which is called the tree of life, are projected in a sphere (kether coinciding with the north pole, malkuth coinciding with the south pole, the pillar of mildness with t

the angels of the enochian tablets do rather express particular adaptations of forces shewing forth all variations and diverse combinations of those which are in the other case manifested in a more general way. it will be found written in the clavicula tabularum enochi: now we are to understand that there are four angel-overseers..each one of these angels is a mighty prince, a mighty angel of the lord and they are of him. they are as chief watchmen 31 and overseers, set over several and respective parts of the world, viz: east, west, north, south, as under the authority of whom are confirmed in the beginning of the world. to whom belong four characters, being tokens of the son of god, by whom all things are made in the creation, and are the natural marks of his holiness. now thou shalt obs

ADEPTUS MINOR INITIATION

second "v- the sign of typhon and apophis (head up slightly) third "x- the sign of osiris risen (head bowed) all "l.v.x- lux, the light of the cross (crux ansata) k- white, j- gray, b- black, h- blue, g- red, t- yellow, n- emerald green h- orange, y- purple, m- olive, citrine, black& russet (all give the adept sign to the pastos, quit the tomb and resume previous places) chief "in the name of the lord of the universe, by the grand word, hwchy, by the keyword i.n.r.i. and through the concealed word, l.v.x, i have opened the tomb of the adepti (all present give the l.v.x. sign. first point (chief is not seen, the second adept becomes leading officer. third adept is present and the hodos chamelionis is introduced) second "very honored fraters et sorors, our h. frater/soror, lord/lady of the 2

ear ye all that i, the honored frater/soror, stand before you, being a member of the 4=7 grade of the first order, the highest grade of the hermetic order of the golden dawn in the outer, a philosophus; one qualified to fill the important post of hiereus in a temple of the first order, one who hath passed the five examinations prescribed between the first and second orders, and hath been declared lord of the 24th, 25th and 26th paths in the portal of the adepti. i bear a written recommendation from the chiefs of my temple guaranteeing my qualifications, honor and fidelity; as also an attestation of my having passed the pentagonal examination. by virtue of these honors and dignities, i now come to demand my reception and acknowledgement as an adeptus minor of the 5=6 grade of the second ord

thou there" hodos "mighty adeptus major, i bring with me one who has passed the trials of humiliation, and has symbolically chosen to return to the womb. he humbly desireth admission to the tomb of the mystical mountain" second "let the aspirant be assisted to kneel (aspirant is brought to the door of the tomb between the third adept and hodos. all face east and kneel) second "from thine hand oh lord, cometh all good. the characters of nature with thy fingers thou hast traced, but none can read them unless he hath been taught in thy school. therefore, even as servants look unto the hands of their masters and handmaidens unto their mistresses, even so our eyes look unto thee, for thou alone art our help. o lord, our god, who should not extol thee? who should not praise thee "all is from th

as servants look unto the hands of their masters and handmaidens unto their mistresses, even so our eyes look unto thee, for thou alone art our help. o lord, our god, who should not extol thee? who should not praise thee "all is from thee, all belongeth unto thee. either thy love or thy anger all must again re-enter. nothing canst thou lose, for all must tend unto thy honor and majesty. thou art lord alone, and there is none beside thee. thou dost what thou wilt with thy mighty arm, and none can escape from thee. thou alone helpest in their necessity the humble, the meek-hearted and the poor, who submit themselves unto thee; and whosoever humbleth himself in dust and 11 ashes before thee, unto such a one thou art propitious. who should not praise thee, then, o lord of the universe, unto w

ink not, o aspirant, that the trial of humility through which thou hast passed was ordained but to jest with thy feelings. far from us be any such design, but it was intended to point out to thee that the truly wise man is but little in his own eyes, however great his attainments may appear to the ignorant, and that even the highest intellectual achievements are but as nothing in the sight of the lord of the universe, for he looketh at the heart. it is written 'when i consider the heavens, the work of thy fingers, the moon and stars which thou hast ordained, what is man that thou art mindful of him, or the son of man that thou visiteth him' and couldst thou even attain unto the height of a god upon this earth, how small and insignificant yet wouldst thou be in the presence of god the vast

ALEE J BOOK OF AIWASS

of the first five numbers of the decimal scale" 36 chief "post centum viginti annos patebo. thus have i closed the tomb of the adepti in the mystic mountain of abiegnus (chief closes door of vault. third "ex deo nascimur" second "in hwchy morimur" chief "per spiritum sanctum reviviscimus (all present make l.v.x. signs in silenc"ethe book of aiwass by john allee high priest, first church of satan lord egan's proviso you have the choice of accepting or rejecting what i have to say. if you find it difficult or impossible to accept, i would advise you dismiss my concepts entirely, if you wish! why do i say this? my objective adheres to a set of satanic principles outlined by crowley, a man who also believed in praetor-human intelligences "the essence of every missionary message has always bee

t the god offers. let's start from the top; satan (baphomet) grants any object you desire; gold coins, expensive clothes, furniture, rare antiques, a new car, exotic pet, etc. no need to be specific. babalon (isis) grants a protective amulet to be worn about the neck. you must be specific concerning the material the amulet is to be made from, its design, the kind of protection you desire. aiwass, lord egan's daemonic form, grants one astral projection experience. lucifer grants increased intelligence. pan (priapus) grants one sexual encounter with whomever you desire. bacchus grants that your unpaid debts shall be brought up to date. aphrodite (venus) grants the perfect male partner shall come to you. harpocrates grants the power of invisibility. hermes grants healing for a friend, loved o

must be stressed that the very essence of any form must be imperfect, be it daemon, man, animal, vegetable or mineral, since all are subject to the same universal constant: change. my purpose is merely to acknowledge the existence of life forms which comprise the all and to declare their role as no more, no less significant than my own. this tendency to worship daemons denotes character weakness. lord egan observes that those who attack him for claiming to be a daemon are themselves daemon worshipers who cannot kick the habit. always remember that daemons are merely a manifestation of the future of our race. we are all inherently divine, the co-creators of a new world order! in this fashion we shall create gods in our own image, for we are the creators, and we are the created. a couple pro

avowed atheist, which is fairly common. as was the case with me, his secret name had to be uttered by another daemon. timing is everything! it takes a while, then memories begin to creep. the daemon form attaches itself to the physical form. it's like you're being switched from a/c to d/c (alternating to direct current. why do sleepers exist? let's say, for example, aiwass has two physical forms; lord egan (awake) and a child growing up in some other part of the world (asleep. my daemon companion knows about the child. well, my body outlives its usefulness, i become ill and die. my companion visits the child and whispers "aiwass" the child awakens. like a bad penny, i keep coming back) notice, i'm the one who doesn't have a secret name because my mission is to reveal all. this is the aeon

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

of the universe. jupiter, too, represents the vital, creative, genial element of the cosmos. he has ganymede and hebe to his cupbearers. there is an immense and inaccessible joy in the great work; and it is the attainment of the trance, of even the intellectual foreshadowing of that trance, of joy, which reassures the yogi that his work is worth while. jupiter digests experiences; jupiter is the lord of the forces of life; jupiter takes common matter and transmutes it into celestial nourishment. 10. the next planet is mars. mars represents the muscular system; it is the lowest form of energy, and in niyama it is to be taken quite literally as the virtue which enables on to contend with, and to conquer, the physical difficulties of the work. the practical point is this 'the little more and

goes berserk, and i do not mind telling you that, in my own case at least, one of the inhibitions with which i had most frequently to contend was the fear that i was going mad. this was especially the case when those phenomena began to occur, which, recorded in cold blood, did seem like madness. and the niyama of mars is the ruthless rage which jests at scars while dying of one's wounds. the grim lord of colonsay hath turned him on the ground, and laughed in death-pang that his blade the mortal thrust so well repaid' 11. the next of the heavenly bodies is the centre of all, the sun. the sun is the heart of the system; he harmonises all, energises all, orders all. his is the courage and energy which is the source of all the other lesser forms of motion, and it is because of this that in him

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

the mere existence of space, besides its metrical properties, depends upon the existence of matter. with this conception it becomes possible to regard all motion, including rotation, as purely relative' where do we go from here, boys? 28 'the present tendency of physics is towards describing the universe in terms of mathematical relations between unimaginable entities' we have got a long way from lord kelvin's too-often and toounfairly quoted statement that he could not imagine anything of which he could not construct a mechanical model. the victorians were really a little inclined to echo dr. johnson's gross imbecile stamp on the ground when the ideas of bishop berkeley penetrated to the superficial strata of the drink-sodden grey cells of that beef-witted brute. 29. now, look you, i ask

ALEISTER CROWLEY ABSINTHE THE GREEN GODDESS

els himself slipping constantly heavenward. the gravitation of eternity draws him. he is like a ship torn by the tempest from the harbor where the master must needs take on new passengers to the happy isles. so he must throw out anchors and the only holding is the mire! thus in order to maintain the equilibrium of sanity, the artist is obliged to seek fellowship with the grossest of mankind. like lord dunsany or augustus john, today, or like teniers or old, he may love to sit in taverns where sailors frequent; or he may wander the country with gypsies, or he may form liaisons with the vilest men and women. edward fitzgerald would see an illiterate fisherman and spend weeks in his company. verlaine made associates of rimbaud and bibi la puree. shakespeare consorted with the earls of pembrok

ALEISTER CROWLEY ACROSS THE GULF

star-abodes of duant, whose sight is life eternal in freedom and pleasure among the living, lieth in the use of a certain little secret bone that is in the bear of syria. yet how should i a child slay such an one? for they had taken all weapons from me. but in a garden of the city (for we had now returned unto a house in the page 5 gulf.txt suburbs of thebai) was a colony of bears kept by a great lord for his pleasure. and i by my cunning enticed a young bear-cub from its dam, and slew it with a great stone. then i tore off its skin and hid myself therein, taking also its jaw and sharpening the same upon my stone. then at last the old she-bear came searching me, and as she put down her nose to smell at me, taking me for her cub, i drove my sharpened bone into her throat. i struck with grea

ht) began to return to my house. but i was utterly weary and i could no longer climb the wall. yet i stayed awake all that night, sharpening again upon my stone the jaw-bone of that bear-cub; and this time i bound it to a bough that i tore off from a certain tree that grew in the garden. now towards the morning i fell asleep, wrapped in the skin of the old shebear. and the great bear himself, the lord of the garden, saw me, and took me for his mate, and came to take his pleasure of me. then i being roused out of sleep struck at his heart with all my strength as he rose over me, and quitting my shelter ran among the trees. for i struck not home, or struck aslant. and the old bear, sore wounded, tore up the skin of his mate; and then, discovering the cheat, came after me. but by good fortune

e to myself it was that a party of men and women had thrown water in my face and uttered the spells that revive from swoon. beside me, close beside me, lay mine enemy dead; and i, not forgetful of my quest, took page 6 gulf.txt the blade of the sword (for it was snapt) and cut off the secret parts of the bear and took the little bone thereof; and would have gone forth with my prize. but the great lord of the house spake with me; and all his friends made as if to mock at me. but the women would not have it; they came round me and petted and caressed me; so that angry words were spoken. but even as they quarrelled among themselves, my guardian, the old eunuch, appeared among them; for he had traced me to the garden. and when they beheld the ring of the holy ancient man the astrologer they tr

e spake with me; and all his friends made as if to mock at me. but the women would not have it; they came round me and petted and caressed me; so that angry words were spoken. but even as they quarrelled among themselves, my guardian, the old eunuch, appeared among them; for he had traced me to the garden. and when they beheld the ring of the holy ancient man the astrologer they trembled; and the lord of the house threw a chain of gold around my neck, while his lady gave me her own silken scarf, broidered with the loves of isis and nephthys, and of apis and hathor. nor did any dare to take from me the little bone that i had won so dearly; and with it i made the spell of the elixir, and beheld the starry abodes ofduant, even as it was written in the old wise book. but my guardians were asha

fire is the energy of my undaunted will; the cup of wine is the outpouring of the blood of my heart, sacrificed to regeneration; and the bread and salt are the foundations of my body which i destroy in order that they may be renewed. for i am asar triumphant, even asar un-nefer the justified one! i am her who is clothed with the body of flesh, yet in whom is the spirit of the mighty gods. i am he lord of life, triumphant over death; he who partaketh with me shall page 18 gulf.txt arise with me. i am the manifestor in matter of those whose abode is in the invisible. i am purified: i stand upon the universe: i am its reconciler with the eternal gods: i am the perfector of matter; and without me the universe is not" all this he said, and displayed the sacraments of osiris before them all; and

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

to exist after all- is itself a powerful psychic influence. a fantasy come true. a dream realised in waking life. the quest for a lifetime search come to an end. the ultimate book of spells. the godfather of grimoires. therefore it is with awe, and with something akin to dread, that i address this second edition to the courageous reader of the necronomicon. the beast has told us "i am the warrior lord of the forties: the eighties cower before me& are abased (al, iii:46) this edition of the necronomicon is scheduled for early delivery in january-february 1980, making it possibly the first occult book of the eighties. a herald of doom? or a harbinger of fate? since the publication of this book in december, 1977, the ancient forces of erstwhile victory have been banging and clamouring at the

combination of two words, the first sumerian and the second coptic, which gives us a clue as to its identity. azag in sumerian means "enchanter" or "magician; thoth in coptic is the name given to the egyptian god of magick and wisdom, tahuti, who was evoked by both the golden dawn and by crowley himself (and known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and means "the throwing. it is, however

kness (so-called) that took place long before man was created, before even the cosmos as we know it existed. it is described fully in the enuma elish and in the bastardised version found in the necronomicon, and involved the ancient ones, led by the serpent mummu-tiamat and her male counterpart absu, against the elder gods (called such in the n) led by the warrior marduk, son of the sea god enki, lord of magicians of this side, or what could be called "white magicians- although close examination of the myths of ancient times makes one pause before attempting to judge which of the two warring factions was "good" or "evil. marduk won this battle- in much the same way that later st. george and st. michael would defeat the serpent again- the cosmos was created from the body of the slain serpen

to exist after all- is itself a powerful psychic influence. a fantasy come true. a dream realised in waking life. the quest for a lifetime search come to an end. the ultimate book of spells. the godfather of grimoires. therefore it is with awe, and with something akin to dread, that i address this second edition to the courageous reader of the necronomicon. the beast has told us "i am the warrior lord of the forties: the eighties cower before me& are abased (al, iii:46) this edition of the necronomicon is scheduled for early delivery in january-february 1980, making it possibly the first occult book of the eighties. a herald of doom? or a harbinger of fate? since the publication of this book in december, 1977, the ancient forces of erstwhile victory have been banging and clamouring at the

even dramatic where magick is concerned, and aids us in understand even crowley's system better than we do. as an example, crowley of (or aiwass) ends the book of the law with the words "aum.ha" in the sumero-aryan dictionary by waddell we read that the word aum was known to the sumerians, in almost the same sense that it was, and is, known to the hindus. it is a sacred word, and pertains to the lord of magicians, enki. further, the greek spelling of enki was ea, by which he is most commonly known in the european texts which treat of sumeriology. in the greek alphabet, ea would appear as ha. q.e.d: aum.ha betrays the essential sumerian character of that book. after the initial testimony, we come to the chapter entitles "of the zonei and their attributes, zonei is, of course a greek word a

ALEISTER CROWLEY BOOK OF LIES

nd evil! that mine as thine be the crown of the kingdom, even now. abrahadabra. these ten words are four, the name of the one [14] commentary( beta) the "hawk" referred to is horus. the chapter begins with a comment on liber legis iii, 49. those four words, do what thou wilt, are also identified with the four possible modes of conceiving the universe; horus unites these. follows a version of the "lord's prayer, suitable to horus. compare this with the version in chapter 44. there are ten sections in this prayer, and, as the prayer is attributed to horus, they are called four, as above explained; but it is only the name of horus which is fourfold; he himself is one. this may be compared with the qabalistic doctrine of the ten sephiroth as an expression of tetrabook of lies get any book for

lapse "aum" represents the entering into the silence, as will observed upon pronouncing it. book of lies get any book for free on: www.abika.com 28 [29] 10 kappa-epsilon-phi-alpha-lambda-eta iota windlestraws the abyss of hallucinations has law and reason; but in truth there is no bond between the toys of the gods. this reason and law is the bond of the great lie. truth! truth! truth! crieth the lord of the abyss of hallucinations. there is no silence in that abyss: for all that men call silence is its speech. this abyss is also called "hell, and "the many. its name is "consciousness, and "the universe, among men. but that which neither is silent, nor speaks, rejoices therein. book of lies get any book for free on: www.abika.com 29 [30] commentary( iota) there is no apparent connection be

that pertaineth not to v.v.v.v.v. in any may he manifest; yet in one hath he chosen to manifest; and this one hath given his ring as a seal of authority to the work of the a'.a. through the colleagues of frater perdurabo. but this concerns themselves and their administration; it concerneth none below the grade of exempt adept, and such an one only by command. also, since below the abyss reason is lord, let men seek by experiment, and not by questionings. book of lies get any book for free on: www.abika.com 89 [92] commentary( mu-alpha) the title is only partially explained i the note; it means that the statements in this chapter are to be understood in the most ordinary and commonplace way, without any mystical sense. v.v.v.v.v. is the motto of a master of the temple (or so much he disclos

represents life itself. that is to say, the secret spring of life is found in the place of life, with the result that the horse, who represents ordinary animal life, becomes the divine horse pegasus. in paragraph 6 we see this spring identified with the phallus, for it is not only a source of water, but highly elastic, while the reference to the seasons alludes to the wellknown lines of the late lord tennyson "in the spring a livelier iris changes on the burnished dove, in the spring a young man's fancy lightly turns to thoughts of love -locksley hall. in paragraph 7 the place of life, the universe of animal souls, is identified with the toad, which "ugly and venomous, wears yet a precious jewel in his head -romeo and julietthis jewel being the divine spark in man, and indeed in all that

cent lie [188] commentary( pi-theta) book of lies get any book for free on: www.abika.com 185 frater p. had been annoyed by a scurvy doctor, the number of whose house was 89. he shows that his mind was completely poisoned in respect of that number by his allowing himself to be annoyed (but note that a good qabalist cannot err "in him all is right" 89 is body-that which annoys-and the angel of the lord of despair and cruelty. also "silence" and "shut up. the four meanings completely describe the chapter [189] 90 kappa-epsilon-phi-alpha-lambda-eta rho book of lies get any book for free on: www.abika.com 186 starlight behold! i have lived many years, and i have travelled in every land that is under the dominion of the sun, and i have sailed the seas from pole to pole. now do i lift up my voic

ALEISTER CROWLEY BOOK OF THE LAW

ecided only by appeal to my writings, each for himself. there is no law beyond do what thou wilt. love is the law, love under will. the priest of the princes, ankh-f-n-khonsu the comment chapter i i,1: had! the manifestation of nuit. i,2: the unveiling of the company of heaven. i,3: every man and every woman is a star. i,4: every number is infinite; there is no difference. i,5: help me, o warrior lord of thebes, in my unveiling before the children of men! i,6: be thou hadit, my secret centre, my heart& my tongue! i,7: behold! it is revealed by aiwass the minister of hoor-paar-kraat. i,8: the khabs is in the khu, not the khu in the khabs. i,9: worship then the khabs, and behold my light shed over you! 10: let my servants be few& secret: they shall rule the many& the known. i,11: these are f

et flame, and to her the stooping starlight. i,17: but ye are not so chosen. i,18: burn upon their brows, o splendrous serpent! i,19: o azure-lidded woman, bend upon them! i,20: the key of the rituals is in the secret word which i have given unto him. i,21: with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. i,22: now, therefore, i am known to ye by my name nuit, and to him by a secret name which i will give him when at last he knoweth me. since i am infinite space, and the infinite stars thereof, do ye also thus. bind nothing! let there be no difference made among you between any one thing& any other thing; for thereby there cometh hurt. i,23: but whoso availeth in this, let him be the ch

isappear. i,48: my prophet is a fool with his one, one, one; are not they the ox, and none by the book? i,49: abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. i,50: there is a word to say about the hierophantic task. behold! there are three ordeals in one, and it may be given in three ways. the gross must pass through fire; let the fine be tried in intellect, and the lofty chosen ones in the highest. thus ye have star& star, system& system; let not one know well the other! i,51: there are four gates to one palace; the floor of that pala

; when hrumachis shall arise and the double-wanded one assume my throne and place. another prophet shall arise, and bring fresh fever from the skies; another woman shall awake the lust& worship of the snake; another soul of god and beast shall mingle in the globed priest; another sacrifice shall stain the tomb; another king shall reign; and blessing no longer be poured to the hawk-headed mystical lord! iii,35: the half of the word of heru-ra-ha, called hoor-pa-kraat and ra-hoor-khut. iii,36: then said the prophet unto the god: iii,37: i adore thee in the song- i am the lord of thebes,and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o r-hoor-khuit! unity uttermost showed! i adore

l her heart! let her be loud and adulterous; let her be covered with jewels, and rich garments, and let her be shameless before all men! iii,45: then will i lift her to pinnacles of power: then will i breed from her a child mightier than all the kings of the earth. i will fill her with joy: with my force shall she see& strike at the worship of nu: she shall achieve hadit. iii,46: i am the warrior lord of the forties: the eighties cower before me& are abased. i will bring you to victory& joy: i will be at your arms in battle& ye shall delight to slay. success is your proof; courage is your armour; go on, go on, in my strength& ye shall turn not back for any! iii,47: this book shall be translated into all tongues: but always with the original in the writing of the beast; for in the chance sh

ALEISTER CROWLEY CONCERNING DEATH

hy will, thou hast no right but to do thy will! love still these phantoms of the earth; thou has made thyself a king; if it please thee to play with toys of matter, were they not made to serve thy pleasure? then follow in thy mind the wondrous word of the stele of revealing itself. return if thou wilt from the abode of the stars: dwell with mortality, and feast thereon. for thou art this day made lord of heaven and of earth. the dead man ankh-f-na-khonsu saith with his voice of truth and calm: o thou that hast a single arm! o thou that glitterest in the moon! i weave the in the spinning charm; i lure thee with the billowy tune. the dead man ankh-f-na-khonsu hath joined the dwellers of the light, opening duant, the star abodes, their keys receiving. the dead man ankh-f-na-khonsu hath joined

ALEISTER CROWLEY LIBER 777

ssentials. grant allen made a very slipshod experiment in this line; so have some of the polemical rationalists; but the only man worthy of our notice is frazer of the golden bough. here again, there is no tabulation; for us it is left to sacrifice literary charm, and even some accuracy, in order to bring out the one great point. ii this: that when a japanese thinks of hachiman, and a boer of the lord of hosts, they are not two thoughts, but one. the cause of human sectarianism is not lack of sympathy in thought, but in speech; and this it is our not unambitious design to remedy. every new sect aggravates the situation. especially the americans, grossly and crapulously ignorant as they are of the rudiments of human language, seize like mongrel curs upon the putrid bones of their decaying m

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

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

f assiah. xciv. english of palaces (col. xciii. 0. 1 2 3 above it stood the seraphim: six wings twbru araboth plain 4 six wings wkm makhon emplacement 5 one: with two wum maon residence 6 he covered his faces: and with two he covered lwbz zebul dwelling 7 his feet and \yqjc shechaqim clouds 8 with two he was flying. uyqr raquia firmament 9 10 and one cried to the other and said: holy, holy, holy, lord of hosts, the whole earth is full of his glory \ymc wlyw lbt tebel vilon shamaim veil of the vault of heaven table iv 22 xcv. contents of col. xciv. xcvi* the revolutions of hwhy in yetzirah. xcvii. parts of the soul. xcviii. english of col. xcvii. 0. 1 hwhy hdyjy yechidah the self 2 whhy hyj chiah the life force 3 blessings, all good things hhwy hmcn neshamah the intuition 4 snow, rain, spir

try hyhac hylas layru lawnu layjm 10 garden of eden, or everlasting abode, made of red pearls or pure musk layyr lamwa hylcu lahym hybmd laqnm cxxxii. pairs of angels ruling coins. cxxxiii* titles and attributions of the wand suit [clubs] cxxxiv. titles and attributions of the cup or chalice suit [hearts] 0. 1. the root of the powers of fire the root of the powers of water 2 labkl hyrcw% in a the lord of dominion$ ind the lord of love 3 hywjy hyjhl! a established strength [virtue# d abundance 4 hyqwh ladnm$ a perfected work [completion= d blended pleasure [luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disappointment] 6 hymmn lalyy& e victory! h pleasure 7 lajrh larxm% e valour$ h illusionary success [debauch] 8 hyaka layhk# i swiftness' l abandoned success [indolence] 9 layzh hydla=

ALEISTER CROWLEY LIBER CHANOKH

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

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

south, and have looked about me, saying: are not the thunders of increase numbered 33, which reign in the second angle? under whom i have placed 9639: whom none hath yet numbered, but one; in whom the second beginnings of things are and wax strong, which also successively are the numbers of time: and their powers are as the first 456. arise! you sons of pleasure! and visit the earth: for i am the lord your god; which is and liveth (for ever! in the name of the creator, move! and shew yourselves as pleasant deliverers, that you may praise him among the sons of men [invokes: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] liber lxxxiv 25 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water

e creator, move! and shew yourselves as pleasant deliverers, that you may praise him among the sons of men [invokes: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] liber lxxxiv 25 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invo

s, 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 grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking pentag

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

byss has no number, for in it all is confusion. below this abyss we find the moral qualities of man, of which there are six. the highest is symbolised by the number four. its nature is fatherly<venus; so that the mother-idea is included. again, the sephira of 4 is chesed, referred to water. 4 is ruled by jupiter, lord of the lightning (fire) yet ruler of air. each sephira is complete in its way; mercy and authority are the attributes of its dignity. the number five is balanced against it. the attributes of five are energy and justice. four and five are again combined and harmonized in the number six, whose nature is beauty and harmony, mortality and immortality. in the number seven the feminine nature is a

th the result that the man is "hanged" or extended, and is slain in this manner. such an operation makes creation impossible- as in the former case; but here there is no question of re-arrangement; the creative force is employed deliberately for destruction, and is entirely absorbed in its own sphere (or cylinder, on einstein's equations) of action. this work is to be regarded as "holiness to the lord. the hebrews, in fact, conferred the title of qadosh (holy) upon its adepts. its effect is to consecrate the magicians who perform it in a very special way. we may take note also of the correspondence of nine with teth, xi, leo, and the serpent. the great merits of this formula are that it avoids contact with the inferior planes, that it is self-sufficient, that it involves no responsibilitie

icer who is to lead him into the temple. before entering, he must be purified and consecrated. once within the temple, he is required to bind himself by an oath. his aspiration is now formulated as will. he makes the mystic circumambulation of the temple for the reasons to be described in the chapter on "gesture. after further purification and consecration, he is allowed for one moment to see the lord of the west, and gains courage<<fear is the source of all false perception. even freud had a glimpse of this fact> to persist. for the third time he is purified and consecrated, and he sees the lord of the east, who holds the balance, keeping him in a straight line. in the west he gains energy. in the east he is prevented from dissipating the same. so fortified, he may be received into the or

) gives a good idea of the sort of thing. so does the evocation of bartzabel in equinox i,ix. there are many extant invocations throughout his works, in many kinds of metre, of many kinds of being, and for many kinds of purposes (see appendix. other methods of incantation are on record as efficacious. for instance frater i.a, when a child, was told that he could invoke the devil by repeating the "lord's prayer" backwards. he went into the garden and did so. the devil appeared, and almost scared him out of his life. it is therefore not quite certain in what the efficacy of conjurations really lies. the peculiar mental excitement required may even be aroused by the perception of the absurdity of the process, and the persistence in it, as when once frater perdurabo (at the end of his magical

irian religions- the rites of the dying god- refer to this. the slaying of osiris and adonis; the mutilation of attis; the cults of mexico and peru; the story of hercules or melcarth; the legends of dionysus and of mithra, are all connected with this one idea. in the hebrew religion we find the same thing inculcated. the first ethical lesson in the bible is that the only sacrifice pleasing to the lord is the sacrifice of blood; abel, who made this, finding favour with the lord, while cain, who offered cabbages, was rather naturally considered a cheap sport. the idea recurs again and again. we have the sacrifice of the passover, following on the story of abraham's being commanded to sacrifice his firstborn son, with the idea of the substitution of animal for human life. the annual ceremony

ALEISTER CROWLEY MAGICK WITHOUT TEARS

ture! if thou drink, drink by the eight and ninety rules of art: if thou love, exceed by delicacy; and if thou do aught joyous, let there be subtlety therein "but exceed! exceed "strive ever to more! and if thou art truly mine- and doubt it not, an if thou art ever joyous- death is the crown of all" 5 the mystic's idea of deliberately stupefying and stultifying himself is an "abomination unto the lord" this, by the way, does not conflict with the rules of yoga. that kind of suppression is comparable to the restrictions in athletic training, or diet in sickness. magic without tears get any book for free on: www.abika.com 128 now we get back to the qabalah- how to make use of it. let us suppose that you have been making an invocation, or shall we call it an investigation, and suppose you wan

ope for the best, expecting the worst. but there is a magical mode of procedure. you say to yourself: i am here to do this work in accordance with my true will. the gods have got to see to it that i'm not baulked by any blinking messenger (but take care they don't overhear you; they might mistake it for hybris, or presumption. do it all in the sign of silence, under the aegis of harpocrates, the "lord of defence and protection; be careful to assume his god-form, as standing on two crocodiles. then you increase your consumption, and at the same time put in a whole lot of extra work. if you perform this "act of truth" properly, with genuine conviction that nothing can go wrong, your messenger will arrive a day early, and bring an extra large supply. this, let me say at once, is very difficul

have magic without tears get any book for free on: www.abika.com 150 led you to expect. don't be afraid to criticise; on the contrary, do some research work on your own, and find cases which seem to contradict tradition. instance: saturn in the m.c. is said to cause a spectacular rise in a man's career, ending in an equally notable crash. examples: napoleon i and iii, oscar wilde, woodrow wilson, lord northcliffe, hitler. look for figures with saturn thus placed, whose natives have jogged along equably and died in the odour of sanctity. find out why what worked in some cases failed in the others. by the time you have studied (say) 500 nativities you will be already a fairly competent judge. work your bloody guns! as kipling says; get a friend- just this once i allow you human intercourse

rtain by virtue of subsequent published writings. now go away and explain that! well i've given you a fair account of some of the principal fascinations; as to the rest, bewitchments, sorceries, inhibitions and all that lot, it is enough if i say that they follow the regular laws of magick; in some, fascination proper plays a prominent part; in others, it is barely more than walking on to say "my lord, the carriage waits" but- even that can be done well or ill, and a small mistake may work a mighty mischief. love is the law, love under will. yours fraternally, 666 chapter xxvi mental processes- two only are possible magic without tears get any book for free on: www.abika.com 183 cara soror, do what thou wilt shall be the whole of the law "occult" science is the most difficult of them all

ke corrections for this and for that; and he must have attached an (arbitrary) magic without tears get any book for free on: www.abika.com 203 interpretation to the system; the whole question of relativity pops up. and, even so, he will enter a caveat about every single ganglion in the gossamer of his calculations. well then, all this intricate differentiation and integration and verification and lord knows what leads at last to a statement which may be called "certain without error. excuse me just a moment! when i was staying at the consulate of tengyueh, just inside the s.w. frontier of china, our one link with england, home, and beauty was the telegraph service from pekin. one week it was silent, and we were anxious for news, our last bit of information having been that there was riotin

ALEISTER CROWLEY MEDITATION

e mind; by pratyahara the impurities of attachment; and by samadhi is taken off everything that hides the lordship of the soul" there is a modest statement in good literary form. if we can only do as well as that! in the first place, what is the meaning of the term? etymologically "sam" is the greek in greek alphabet: sigma-upsilon-nu- the english prefix "syn" meaning "together with "adhi" means "lord" and a reasonable translation of the whole word would be "union with god" the exact term used by christian mystics to describe their attainment. now there is great confusion, because the buddhists use the word samadhi to mean something entirely different, the mere faculty of attention. thus, with them, to think of a cat is to "make samadhi" on that cat. they use the word jhana to describe mys

daughter. the son purifies the daughter by wedding her; she thus becomes the mother, the uniting of whom with the father absorbs all into the crown. see liber cdxviii> the magick wand is thus the principal weapon of the magus; and the "name" of that wand is the magical oath. the will being twofold is in chokmah, who is the logos, the word; hence some have said that the word is the will. thoth the lord of magic sic is also the lord of speech; hermes the messenger bears the caduceus. word should express will: hence the mystic name of the probationer is the expression of his highest will. there are, of course, few probationers who understand themselves sufficiently to be able to formulate this will to themselves, and therefore at the end of their probation they choose a new name. 71 it is con

teen-petalled lotus opposite the larynx receives the nourishment needed by the breath. the two-petalled lotus of the pineal gland receives the nourishment needed by thought, while above the junction of the cranial structures is that sublime lotus, of a thousand and one petals, which receives the influence from on high; and in which, in the adept, the awakened kundalini takes her pleasure with the lord of all. all these lotuses are figured by the magick cup. in man they are but partly opened, or only opened to their natural nourishment. in fact it is better to think of them as closed, as secreting that nourishment, which, because of the lack of sun, turns to poison. the magick cup must have no lid, yet it must be kept veiled most carefully at all times, except when invocation of the highest

hands-the symbol of samadhi. compare what is said on this subject in our comment on the famous "advent" passage in thessalonians. the cake is of course the bread of the sacrament, and it would ill become frater p. to comment upon the third line-though it may be remarked that even among the catholics the wafer has always been marked with a phallus or cross. chapter viii the sword "the word of the lord is quick and powerful, and sharper than a two-edged sword" as the wand is chokmah, the will "the father" and the cup the understanding "the mother" binah; so the magick sword is the reason "the son" the six sephiroth of the ruach, and we shall see that the pantacle corresponds to malkuth "the daughter" the magick sword is the analytical faculty; directed against any demon it attacks his compl

force a passage through them- and though it must be wielded to gain admission to the palace, it cannot be worn at the marriage feast. one might say that the pantacle is the bread of life, and the sword the knife which cuts it up. one must have ideas, but one must criticize them. the sword, too, is that weapon with which one strikes terror into the demons and dominates them. one must keep the ego lord of the impressions. one must not allow the circle to be broken by the demon; one must not allow any one idea to carry one away. it will readily be seen how very elementary and false all this is- but for the beginner it is necessary. in all dealings with demons the point of the sword is kept downwards, and it should not be used for invocation, as is taught in certain schools of magick. if the

ALEISTER CROWLEY SEPHER SEPHIROTH

ff (note lamed= 30= libra= viii, gjustice h) byyx it will be hyhy 31 how? ky) to; divine name of chesed l) to go kwh a beating, striking, collision h)kh and there was (gn 1:3; see s.d. 1:31) yhyw not, no )l 32 (coalescence of hyh) and hwhy: macroprosopus and microprosopus. this is symbolised by the hexagram. suppose the 3 hehs conceal the 3 mothers: aleph, mem and shin; and we get 358 q.v) hwhyh) lord; not lb the bond of matrimony gwwyz was pure hkz zig-zag, fork-lightning zyzx unity dyxy glory dwbk mind, heart, centre bl 33 sorrow; wept, mourned lb) spring, fountain; ruins; wave; dung; oil vessel lg 34 god the father: divine name attributed to jupiter b) l) to ransom, avenge, pollute l)g to reveal )lg wretched; a pauper ld a common person; uneducated, ignorant +wydh 35 agla, a name of god

at rest (grammatical: silent, mute) xn battering ram yxm 59 brethren (referred to lilith& samael) myx) a wall hmwx menstruation (lit. gimpurity h) hdn 60 tried by fire; a watch-tower nxb excellence, sublimity, glory, pride nw)g constitution, tradition; practice hklh behold; they (fem) hnh a basket )n+ vision hzxm the southern district hbgn utensil, instrument, tool ylk lament yn 61 adon: master, lord nwd) nothing; not ny) towards, to thee kyl) i, myself; a ship, fleet yn) the belly n+b wealth nwh dwelling, habitation (as body is of soul) hwn 62 healing )s) the sons ynb to commit; healing hnz between nyb 63 abaddon: destruction, ruin (hell, as development of lw, 337; cf. 451) nwdb) dregs, roll; faeces (globular; dung llg fed nwz the nose m+wx fervour hmyx hwhy in briah yh w)w yh dwy briah

gs, roll; faeces (globular; dung llg fed nwz the nose m+wx fervour hmyx hwhy in briah yh w)w yh dwy briah fs gsecret nature h (see s.d. 1:38-39) gs beaver, builder hnwb prophet )ybn 64 shine, glow: the sphere of venus (see s.b. 75) hgwn justice: a title of geburah nyd a sigh, groan, deep breath hxn) the golden waters (i.r.q. 996; cf. 97) bhz ym prophecy h)wbn serenity hnwg stocks ds 65 adonai: my lord (referred to malkuth; cf. 155& 361) ynd) weasels and other terrible animals myxw) palace, temple, mansion lkyh shone, gloried, praised llh silence! sh defective nzx a door post hzwzm a beating, striking hkm a lament, wailing yhn silence, quietness hymwd 66 the mystic number of the qliphoth, and of the great work food, victuals hlyk) thy god (deut. 4:24, 28:58) kyhl) a ship hyn) a trial, an ex

cf. 133 (xh) a wing (army, squadron; a chosen troop pg) was silent mmd a dream mwlx enoch kwnx knew (dy amethyst hmlx) 85 peh: the mouth hp a flower, cup (ybg put in motion, routed mmh circumcision hlym 86 a name of god, asserting the identity of kether and malkuth ynd) hyh) elohim (a name of god, meaning ggods h. masc. pl. of fem. sing: the angelic choir of netzach myhl) hallelu-yah: praise the lord hywllh a rustling of wings hlwmh (see i.r.q. 778& no. 41) md) hwhy hy cup; vagina swk blemish, spot, stain mwm plenitude ywlm to divide lydbm 87 frankincense; whiteness: the sphere of luna hnbl oak; oak-wood nwl) a cup kws) blasphemed pdg standards, military ensigns mylgd determined mmz white storks hdysx pure gold (lit. grefined h) zp 88 redness; sparkling llkx to be hot mmx darkness ksx roa

na; portion nm 91 1-13. the mystic number of kether as achad; the sum of the letters of the supernal beard if k= 11, etc (see 145) a tree nly) firm, faithful; amen: so be it: a title of kether nm) the ephod dwp) ynd) hwhy interlaced yhnwdh)y archangel of geburah l)mk food, fare lk)m angel k)lm queen (ar )klm manna )nm a hut, tent hkws pekht: gextension h hh)p 92 terror: a title of geburah dxp the lord thy god [is a consuming fire (deut. 4:24. see 182; deut. 28:58) kyhl) hwhy mud cb litter bc 93 aiwass: the minister of hoor-paar-kraat( gcorrect h. cf. 78) zwy( the sons of [the merciful] god l) ynb incense hnwbl a disc, round shield; a defender ngm possession hlxn arduous, busy; host, army )bc 94 corpse hpwg the valley of vision nwyzxyg to extinguish k(d a fault (ps. 50:20, i.e. there galleg

ALEISTER CROWLEY TAO TEH KING

it is as if the battle were a rite of mourning! he that hath slain most men should weep for them most bitterly; so then the place of the victor is assigned to him with philosophical propriety. 36 chapter xxxii the wisdom of teh. 1. the all-tao((comprehending change within itself) hath no name. 2. it is that minute point((hadit) yet the whole world dare not contend against him that hath it. did a lord or king gain it and guard it, all men would obey him of their own accord. 3. heaven and earth combining under its spell, shed forth dew((this 'dew' refers to the elixir of the fraternity r.c. and of the o.t.o. it has been described, with proper caution, in various passages of 'the equinox' and of 'the book of lies) extending throughout all things of its own accord, without man's interference

ALEISTER CROWLEY THE BANNED LECTURE

thing much beyond that he reacted in the most manly way to the problem of domestic infelicity. a moment s digression; in fact, the main point. what is the most precise and most atrocious charge that is made against him? that he sacrificed, in the course of alchemical and magical experiments, a matter of 800 children? i submit that, a priori, this sounds a little improbable. gilles de rais was the lord of a district whose population would not have been very extensive, and even in that age of slavery, dirt, disease, debauchery, poverty and ignorance, which seems to mr. g. k. chesterton the one ideal state of society, it must have been a little difficult to carry out abductions and murders on such wholsale principles. whenever questions arise with regard to black magic or black masses, invoca

tle children. i think it is about time that somebody got after j.b.s. haldane. it is too late to do anything more to fidley and latimer, but i am quite sure that the candle they lit was made of infants fat. it is no use your starting to rifle graves, because his publishers might resent you interference. those in favor of the motion will now please signify the same in the usual manner. any may the lord have mercy on your sourdthe greater ritual of the pentagram by sir aleister crowley pdf version by desolution desolution@nibirumail.com written by sir aleister crowley on may, 1906 e.v. on train to india, edited by david cherubim, 12 january, 1990 e.v. for members of the thelemic order of the golden dawn the true greater ritual of the pentagram as the lesser ritual of the pentagram places the

ALEISTER CROWLEY THE HEART OF THE MASTER

easy by uniting thyself to the work of the master, even therion, whose true will it is to bring each man's work to its perfection. to this end hath he proclaimed his law; so also to that end, which is also thine, do thou add thy little strength to his great might. as it is written: and blessing and worship to the prophet of the lovely star! thou, therefore- go on, go on in my strength, saith the lord of the aeon, and ye shall turn not back for any. while he thus spoke, i felt constantly in myself a cleansing of heart; and my stature was increased, because of the straightening of my nature. and as i thought thus, mine instructor, perceiving it, smiled upon me saying: in truth, o khaled khan, o child of the dawn of the aeon, thou hast divined aright and profited in thy being by the law of t

ALEISTER CROWLEY THE I CHING

to use it like a giant! plant firm thy feet, but dare not yet to move! thy firm correctness exercise and prove. fences entangle rams who blindly shove. strength fails to force some gates that yield to love. thine purpose gained, relax- nor tax thine heart so; once tangled, the best chance is- to know thou art so! 35 the zin hexagram sun of yoni- zin: to advance- when thou hast won folk ease, thy lord shall give thee gifts and dignities. firm, patient and great hearted, wait thy day! move with regret- the royal mother's way! confidence thus begotten- why delay? advance by stealth; the marmot guide thee yet; woo not success; the games's the game to play. use power with caution or beware regret! 36 the ming hexagram yoni of sun- ming: intelligence sore hurt; reflect on the position rigidly c

he necessary thing. house keeper, keep the house with modesty! be stern for idleness and chattering. thus fortune helps enrich the family. all share the luck of the high handed king. sincere, majestic, the end's glittering. 38 the khwei hexagram sun of water- khwei: all's disunion, mother of distress; but in small matters there may be success. lost steeds return; bad men may yet take thy way; thy lord may chance to meet thee- in the byway. baffled and punished? bide time's amnesty. alone and disunion? friends on highway joined with thy minister thy course is free. pigs? ghosts? foes? nay! go forward on the skyway. 39 the kien hexagram moon of earth- kien: incompetence and lameness; time for the great man to aid thee in the climb. advance adds trouble; stillness aids thee now. keep struggli

ALEISTER CROWLEY THE LOST CONTINENT

t earth fall indeed from her high place in heaven, and mankind be outcast forever from the sun! men of earth! seek out the heirs of atlas; let them order you into a phalanx, let them build you into a pyramid, that may pierce that appointed which awaits you, to establish a new dynasty of atlanteans to be the mainstay and mainspring of the earth, the pioneers of their own path to heaven, and to our lord and father, the sun! and he put his hand upon his thigh, and swore it. by the ineffable, tla, and by the holy zro, did he swear it, and entered into the body of the new atla that is alive upon the earth .pa notes: chapter i: p3. there were four (some say five) distinct races, each having several sub-races. but the main characteristics were the same. some alleged the portuguese and the english

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

science is the proper and particular study of initiates, and its principia are formulated in the book of the law. this book may therefore be regarded as indicating a complete revolution in human affairs, for it advances mankind in the most radical manner. the road of attainment to self-realisation is made open as never before has been done in the history of the planet. al i,5 "help me, o warrior lord of thebes, in my unveiling before the children of men" the old comment 5. nu, to unveil herself, needs a mortal intermediary, in the first instance. it is to be supposed that ankh-f-n-khonsu, the warrior lord of thebes, priest of men tu, is in some subtle manner identical with either aiwass or the beast. the new comment here nuit appeals, simply and directly, recognizing the separate function

it is to be supposed that ankh-f-n-khonsu, the warrior lord of thebes, priest of men tu, is in some subtle manner identical with either aiwass or the beast. the new comment here nuit appeals, simply and directly, recognizing the separate function of each star of her body. though all is one, each part of that one has its own special work, each star its particular orbit. in addressing me as warrior lord of thebes, it appears as if she perceived a certain continuity or identity of myself with ankh-f-n-khonsu, whose stele is the link with antiquity of this revelation. see equinox i, vii, pp. 363-400a, for the account of this event. the unveiling is the proclamation of the truth previously explained, that the body of nuith occupies infinite space, so that every star thereof is whole in itself

ith a long wand and carrying a sack; his coat is motley. tigers and crocodiles follow him, thus linking this image with that of harpocrates. almost identical symbols are those of the secret god of the templars, the bi-sexual baphomet, and of zeus arrhenothelus, equally bi-sexual, the father-mother of all in one person (he is shown in this full form in the tarot trump xv "the devil) now zeus being lord of air, we are reminded that aleph is the letter of air. as air we find the "wandering fool" pure wanton breath, yet creative. wind was supposed of old to impregnate the vulture, which therefore was chosen to symbolize the mother-goddess. he is the wandering knight or prince of fairy tales who marries the king's daughter. this legend is derived from certain customs among exogamic tribes, for

rehensible to the vulgar. the prophet ezekiel besieging a tile in order to destroy jerusalem, and the adventure of hosea with gomer, seem as absurd to the 'practical' man as do the researches of any other scientific man until the sunday newspapers have furnished him with a plausible explanation which explains nothing("book 4, part iii, must be read in this connexion "my servants; not those of the lord of the aeon "the law is for all; there can be no secrecy about that. the verse refers to specially chosen 'servants; perhaps those who, worshipping the khabs, have beheld her light shed over them. such persons indeed consummate the marriage of nuit and hadit in themselves; in that case they are aware of certain ways to power. there is also a mystical sense in this verse. we are to organize ou

considered serious. the recurrence of the letters pri is however curious and may be significant. the combination pr in most aryan languages gives the idea of "before" p and r are the letters of mars and sol respectively. now mars is referred to the number 5, and sol to the number 6; both to the idea "force and fire, though in different ways. now "force and fire" is the attribute of ra-hoor-khuit, lord of the aeon; and 5 and 6 are mystically mated to represent the accomplishment of the great work in abrahadabra, the word of the aeon (see, for this word, infra qabalistic appendix. the termination st is the coronal combination xxxi which we shall notice often enough later on. the beast, besides 666 correspondences, is by english sound, the magus (beth, mercury, etc) of this st. s has in the t

ALEISTER CROWLEY THE OTO GNOSTIC MASS

on: do what thou wilt shall be the whole of the law. i proclaim the law of light, life, love, and liberty in the name of iaq. the congregation: love is the law, love under will. the deacon goes to his place between the altar of incense and the font, faces east, and gives the step and sign of a man and a brother. all imitate him. the deacon and all the people: i believe in one secret and ineffable lord; and in one star in the company of stars of whose fire we are created, and to which we shall return; and in one father of life, mystery of mystery, in his name chaos, the sole viceregent of the sun upon the earth; and in one air the nourisher of all that breathes. and i believe in one earth, the mother of us all, and in one womb wherein all men are begotten, and wherein they shall rest, myste

cends, and with the children following her, the positive next her, she moves in a serpentine manner involving 3 circles of the temple (deosil about altar, widdershins about font, deosil about altar and font, widdershins about altar, and so to the tomb in the west) she draws her sword and pulls down the veil therewith. the priestess: by the power of iron, i say unto thee, arise. in the name of our lord the sun, and of our lord. that thou mayst administer the virtues to the brethren. she sheathes the sword. the priest, issuing from the tomb, holding the lance erect with both hands, right over left, against his breast, takes the first three regular steps. he then gives the lance to the priestess, and gives the three penal signs. he then kneels and worships the lance with both hands. penitenti

the high altar (the crown may be of gold or platinum, or of electrum magicum; but with no other metals, save the small proportions necessary to a proper alloy. it may be adorned with divers jewels, at will but it must have the uraeus serpent twined about it, and the cap of maintenance must match the scarlet of the robe. its texture should be velvet) be the serpent thy crown, o thou priest of the lord! kneeling, she takes the lance, between her open hands, and runs them up and down upon the shaft eleven times, very gently. be the lord present among us! all give the hailing sign. the people: so mote it be. iv of the ceremony of the opening of the veil the priest: thee therefore whom we adore we also invoke. by the power of the lifted lance! he raises the lance. all repeat hailing sign. a ph

hildren of the prophet--secret, o prophet! a feast for the supreme ritual, and a feast for the equinox of the gods. a feast for fire and a feast for water; a feast for life and a greater feast for death. a feast every day in your hearts in the joy of my rapture. a feast every night unto nu, and the pleasure of uttermost delight. the priest mounts the third step. the priest: thou that art one, our lord in the universe the sun, our lord in ourselves whose name is mystery of mystery, uttermost being whose radiance enlightening the worlds is also the breath that maketh every god even and death to tremble before thee--by the sign of light appear thou glorious upon the throne of the sun. make open the path of creation and of intelligence between us and our minds. enlighten our understanding. enc

lling at her knees, kisses them, his arms stretched along her thighs. he remains in this adoration while the deacon intones the collects. all stand to order, with the dieu garde, that is, feet square, hands, with linked thumbs, held loosely. this is the universal position when standing, unless other direction is given. v of the office of the collects which are eleven in number the sun the deacon: lord visible and sensible of whom this earth is but a frozen spark turning about thee with annual and diurnal motion, source of light, source of life, let thy perpetual radiance hearten us to continual labour and enjoyment; so that as we are constant partakers of thy bounty we may in our particular orbit give out light and life, sustenance and joy to them that revolve about us without diminution o

ALEISTER CROWLEY THE QABALAH

microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy

th, the kingdom, and also the queen, matrona, the inferior mother, the bride of microprosopus; and hnykc, shekinah,19 represented by the divine name ynda, adonai,20 and among the angelic hosts by the kerubim \ybwrk. 17 add, in another sense, ch xvii. this is important t.s. 18 or harmony. 19 some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah t.s. 20 lit. lord; also ]lm ynda, adonai melekh, my lord the king, and rah ynda, adonai ha-aretz, lord of earth. liber lviii 13 now, each of these sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirothic scale, and masculine or transmissive with regard to the sephira which immediately follows it. but ther

ue pronunciation is a most secret arcanum, and is a secret of secrets. he who can rightly pronounce it, causeth heaven and earth to tremble, for it is the name which rusheth through the universe. therefore when a devout jew comes upon it in reading from the scriptures, he either does not attempt to pronounce it, but instead makes a short pause, or else he substitutes for it the name ynda, adonai, lord. the radical meaning of the word is to be, and it is thus, like hyha, eheieh, a glyph of existence. it is capable of twelve transpositions, 23 in the equinox publication this replaced a reference to one of the tables accompanying mathers introduction t.s. 24 samael is various glossed as poison of god or blind god. in some of the gnostic texts found at nag hammadi samael is identified with the

is the only word that will bear so many transpositions without its meaning being altered. they are called the twelve banners of the mighty name and are said by some to rule the twelve signs of the zodiac. these are the twelve banners: hwhy, whhy, hhwy, yhwh, hywh, wyhh, yhhw, hhyw, hyhw, whyh, hwyh, ywhh. there are three other tetragrammatic names, which are hyha, eheieh, existence; ynda, adonai, lord; and alga, agla. this last is not, properly speaking, a word, but is a notariqon of the sentence ynda \lwul rwbg hta, ateh gibor le-olahm adonai, thou art mighty for ever, o lord! a brief explanation of agla is this: a, the one first; a, the one last; g, the trinity in unity; l, the completion of the great work. but hwhy, the tetragrammaton, as we shall presently see, contains all the sephiro

to conceal the 3 mothers a, m, c, we obtain the number 358, messiach, q.v. note 32= 25, the divine will extended through motion. 64= 26, will be the perfect number of matter, for it is 8, the first cube, squared. so we find it a mercurial number, as if the solidity of matter was in truth eternal change. 35. alga, a name of god= ateh gibor le-olahm adonai. to thee be the power unto the ages, o my lord! 35= 5 7. 7= divinity, 5= power. 36. a solar number. hla. otherwise unimportant, but it is the mystic number of mercury. 37. hdyjy. the highest principle of the soul, attributed to kether. note 37= 111 3. 38. note 38 11= 418 q.v. in part ii. 39. dja hwhy, jehovah is one. 39= 13 3. this is then the affirmation of the aspiring soul. 40. a dead number of fixed law, 4 10, tetragrammaton, the less

ALEISTER CROWLEY THE SWORD OF SONG

the inveterate wrong! awake, awake, o sword of song! sand-founded reels the house of faith; up screams the howl of runing sect; out from the shrine flits the lost wraith; god hath forsaken his elect! confusion sweeps upon the throng awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcrafts that appeal in agony to their prostrate lord! raise the duped herd they have suffered long awake, awake, o sword of song! my strength this agony of the age win through; my music charm the old sorrow of years: my warfare wage by iron to an age of gold: the world is old, and i am strong awake, awake, o sword of song* the name of siegfried s sword. introduction to ascension day and pentecost not a word to introduce my introduction! let me

taking the ordinary substantial creed your clergy preach from desk and pulpit each sunday; all the bible, shaking 210 its boards with laughter as you read each sunday. ibsen43 to a full pit may play in the moon. if (lunars they) they thought themselves to be the play, it s little the applause he d get. 215 i met a christian clergyman, the nicest man i ever met. we argued of the cosmic plan. i was lord roberts, he de wet.44* scots legal term for defendant. a romany word for woman. the rev. j. bowley. the conversation described actually occurred in mr. gerald kelly s studio in paris. ascension day 11 lord george sanger* on the unknowable. how the creatures talk. he tells me when i cite the fall 220 but those are legends after all. he has a hundred hills45 to lie in, but finds no final ditch4

to that exact event you christians celebrate to-day. we stand where the disciples stood 345 and see the master float away into that cloudlet heavenly-hued receiving him from mortal sight. which of his sayings prove the true, lightning-bescrawled athwart the blue? 350 i say not, which in hearts aright are treasured? but, what after ages engrave on history s iron pages? this is the one word of our lord; i bring not peace; i bring a sword. 355 in this the history of the west55 bears him out well. how stands the test? one-third a century s life of pain he lives, he dies, he lives again, and rises to eternal rest 360 of bliss with saints an endless reign! leaving the world to centuries torn by every agony and scorn, and every wickedness and shame taking their refuge in his name. 365 no yogi sh

rty we ll hope at three score you ll be more of a singer, and less of a whore. 115 each to his trade! live out your life! fondle your child, and buss your wife! trust not, fear not, street straight and strong! don t worry, but just get along. i used to envy all my balti coolies21 120 in an inverse kind of religious hysteria, though every one a perfect fool is, to judge by philosophic criteria, my lord archbishop. the name of winchester, harrow, or eton22 makes them not two inches stir. 125 they know not trinity, merton, or christchurch; they worship, but not at your back-pews-high-priced church. i ve seen them at twenty thousand feet on the ice, in a snow-storm, at night fall, repeat their prayer23 will your grace do as much for your three 130 as they do for their one? i have seen may you

t isn t much (skip this and twill be even less) he say: i am not what i see,38 and other than the things i touch* how lucid is our alfred t! 275 the hindu, an advaitist, crosses off maya from the list; believes in one exactly so, dhyana-consciousness, you know! may it not be that one step further 280 this lotused buddha roaring murther ?39 nibbana is the state above you christians and them hindus lord love you! where nothing is perceived as such. this clever thought doth please me much. 285 but if das essen ist das nichts ha! hegel s window! ancient lichts! and two is one and one is two bother this nonsense! go on, do! my wandering thoughts you well recall! 290 i focus logic s perfect prism: lo! the informing syllogism! the premiss major. life at best is but a sorry sort of jest; at worst

ALEISTER CROWLEY EQ I 1

is better to try first, the easier form of the experiment, by guessing only the suit. 5. remember that in 78 experiments you should obtain 22 trumps and 14 of each other suit; so that, without any clairvoyance at all, you can guess right twice in 7 times (roughly) by calling trumps each time. 6. note that some cards are harmonious. thus it would not be a bad error to call the five of swords("the lord of defeat) instead of the ten of swords("the lord of ruin. but to call the lord of love (2 cups) for the lord of strife (5 wands) would show that you were getting nothing right. similarly, a card ruled by mars would be harmonious with a 5, a card of gemini with "the lovers" 7. these harmonies must be thoroughly learnt, according to the numerous tables given in 777. 8. as you progress, you wil

entleman who declared that they did not suit him at all. the letter which he showed from sir william creighton, the oculist, hinted that the glasses were not carefully made. my father was out, and in his absence i opened the letter. as soon as i had looked at the glasses, i saw that the complaint was justified, and i told the old gentleman so. he turned out to be the famous parliamentary speaker, lord b. he said to me testily "all right, young man; you make my glasses correctly and i shall be satisfied; but not till then; you understand, not till then "i smiled at him and told him i would do the work myself, and he went out of the shop muttering, as if only half reassured by my promises. then i determined to show what i could do. when my father returned, i told him what had happened, and a

old him what had happened, and asked him to leave the work to me. he consented, and i went off at once to the little workshop i had made in our back-yard and settled down to the task. i made my glass and polished it, and then ground the spectacles according to the directions. when i had finished, i sent them to sir william creighton with a note, and a few days afterwards we had another visit from lord b, who told my father that he 62 had never had such glasses and that i was a "perfect treasure" like many very crochety people, he was hard to satisfy, but one satisfied he was as lavish in praise as in blame. lord b. made my reputation as a maker of spectacles, and for years i was content with this little triumph "i married when i was about two- or three-and-twenty, and seven or eight years

t to the result, indifferent to a degree that i could scarcely explain or excuse. this last question, however, of the judge aroused him. as the harsh, contemptuous words fell upon the ear, he leaned forward, and, selecting a pair of spectacles, put them on and peered round the court. i noticed that he was slightly flushed. in a 83 moment or two, he took the glasses off and turned to the judge "my lord" he said "you seem determined to condemn me, but, if you do condemn me, i want you to do it with some understanding of the facts. i have told you that there are very few persons in this country who have any faculty for truth, and that the few who have, usually have ruined their power before they reach manhood. you scoff and sneer at what i say, but still it remains the simple truth. i looked

and that the few who have, usually have ruined their power before they reach manhood. you scoff and sneer at what i say, but still it remains the simple truth. i looked round the court just now to see if there was any one here young enough, ingenuous enough, pure enough, to give evidence on my behalf. i find that there is no one in the court to whom i can appeal with any hope of success. but, my lord, in the room behind this court there is a child sitting, a girl with fair hair, probably your lordship's daughter. allow me to call her as a witness, allow her to test the glasses and say what she sees through them, and then you will find that these glasses do alter and change things in a surprising way to those who can use them "i don't know how you knew it" broke in the judge "but my daught

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rpocrates, the silent and virginal god. 11. then at last, being well-fitted in body and mind, fixed in peace, beneath a favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. 12. if in this hour thou shouldst die, is it not written "blessed are the dead that die in the lord? yea, blessed are the dead that die in the lord! 14 the blind prophet a ballet by aleister crowley the blind prophet a ballet "the scene is an ancient egyptian temple, supported by two mighty pillars. two "rows of marble seats form a semi-circle, cut by a gap covered by a veil "in the east. on the upper seats are the musicians, flutes and violins "on the lower are singers and dancers. there a

ar as the throb in the throat of a thrush! rustling they sway like a forest of rush in the storm, and away! 20 away! blow the blossoms of virgin bosoms on the sob of the wind of the violins, that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardeners were sleeping in the breeze-swayed bowers of the lord of the flowers! hush! hush! the young feet flush the marble! the temple's ablaze and ablush. hush! hush! softer crush the grape on the palate, the flower on the blossom, the dream on the sleeper, the bride on the bosom "the prophet" will she not deign, being drawn into the blush of dawn, to yield the promise, to unveil the lady of bliss and bale? i am old and blind; my vision hath the seer in

ear as the throb in the throat of a thrush! rustling they sway like a forest of rush in the storm, and away! away! blow the blossoms of virgin bosoms on the sob of the wind of the violins 26 that bind and unbind their scarlet sins on the brows of the world. hush! they are curled in the rapture of reaping the flowers that unfurled when the gardeners were sleeping in the breeze-swayed bowers of the lord of the flowers! hush! hush! the young feet flush the marble. the temple's ablaze and ablush. hush! hush! softer crush the grape on the palate, the bloom on the blossom, the dream on the sleeper, the bride on the blosom "the queen of the dancers, in her prime pose (spoken without inflection or emphasis" now do you understand the tragedy of life? 27 the training of the mind the religion of the

blood that dripped on the armed talismans of that moon-vaulted crypt. then came the sombre spectre from the abyss of nectar; yea, from the icy north came the great vision forth, a giant breaking through the weary web of wrath. 61 then, in the midst, behold that blaze of burnished gold imperishable, set with adamant and jet; and by the obscene head we hailed him baphomet. hail to the master, hail! lord of the sabbath! baal! i kiss thy feet, i kiss thy knees- and this- and this- till i am lifted up to the incorporeal byss. till here alone exalted i gaze beneath the vaulted forehead, within the eyes wherein such wonder lies, the incommensurable gain, the pagan prize. we are thy moons an suns, thy loyal knights and nuns, who tread the dance around thine altar, with the sound of death-sobs echo

rosopus, by way of antithesis to macroprosopus, or the vast countenance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called mlk, melekh the king. the number 7. the seventh sephira is ntzch, netzach, or firmness and victory, corresponding to he divine name jehovah tzabaoth, ihvh tzbavth, the lord of armies, and the angelic names alhim, elohim, gods, and thrshishim, tharshishim, the brilliant ones (dan. x. 6)5. the number 8. thence proceeded the feminine passive potency hvd, hod, splendour, answering to the divine name alhim tzbavth, elohim tzabaoth, the god of armies, and among the angels to bni alhim, beni elohim, the sons of the gods (gen. vi. 4. the number 9. these two produced isv

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o the first triangle is created at the upper tip of the line. the tree component triangles of the terfolate meet the upper tip of the line with their apices- one vertically and two to right and left. the angel of the east hath a book of red written in letters of blue a.b.f.m.a. in enochian. the book grows before my eyes and filleth the whole heaven. within "it is written, thou shalt not tempt the lord thy god" i see above the book a multitude of white-robed ones from whom droppeth a great rain of blood; but above them is a golden sun, having an eye, whence a great light. i turned me to the south: and read therein: seal up the book! speak not that which thou seest and 4 reveal it unto none: for the ear is not framed that shall hear it: nor the tongue that can speak it! o lord god, blessed

h was written an in enochian. within was drawn a fiery scorpion, yet cold withal. until the book of the east be opened! until the hour sound! 5 until the voice vibrate! until it pierce my depth; look not on high! look not beneath! for thou wilt find a life which is as death: or a death which should be infinite. for thou art submitted to the four: five thou shalt find, but seven is lone and far. o lord god, let thy spirit hither unto me! for i am lost in the night of infinite pain: no hope: no god: no resurrection: no end: i fall: i fear. o saviour of the world, bruise thou my head with thy foot to save the world, that once again i touch him whom i slew, that in my death i feel the radiance and the heat of the moving of thy robes! let us alone! what have we to do with thee, thou jesus of na

he glory be to god the blessed for ever in the aeons, amen" thus far is the voice of tex and no more. the cry of the twenty and ninth aire or aethyr, which is called rii the sky appears covered with stars of gold; the background is of green. but the impression is also of darkness. 6 an immense eagle-angel is before me. his wings seem to hide all the heaven. he cried aloud saying: the voice of the lord upon the waters: the terror of god upon mankind. the voice of the lord maketh the skies to tremble: the stars are troubled: the aires fall. the first voice speaketh and saith: cursed, cursed be the earth, for her iniquity is great. oh lord! let thy mercy be lost in the great deep! open thine eyes of flame and light, o god, upon the wicked! lighten thine eyes! the clamour of thy voice, let it

ew. but pain and sorrow infinite, and darkness are invoked. for this child riseth up within his mother and doth crucify himself within her bosom. he extendeth his arms in the arms of his mother and the light becometh fivefold1. lux in luce, christus in cruce; deo duce sempiterno. and be the glory for ever and ever unto the most high god, amen! then i returned within my body, giving glory unto the lord of light and of the darkness. in saecula saeculorum. amen (on composing myself to sleep, i was shewn an extremely brilliant hb:dalet in the character of the passing of the river, in an egg of white light. and i take this as the best of omens. the letter was extremely vivid and indeed apparently physical. almost a dhyana "november 17, 1900, die" a note concerning the thirty aethyrs: the vision

am not i one more than he? in 22 his hand is a sword that is a book. in his hand is a spear that is a cup of fornication. upon his mouth is set the great and terrible seal. and he hath the secret of v. his ten horns spring from five points, and his eight heads are as the charioteer of the west. thus doth the fire of the sun temper the spear of mars, and thus shall he be worshipped, as the warrior lord of the sun. yet in him is the woman that devoureth with her water all the fire of god. alas! my lord, thou art joined with him that knoweth not these things. when shall the day come that men shall flock to this my gate, and fall into my furious throat, a whirlpool of fire? this is hell unquenchable, and all they shall be utterly consumed therein. therefore is that asbestos unconsumable made p

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ot cards. ed. to formulate sacrifice and pain self- inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since "conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, the lord of the gate of the west. 4.15- read ritual dclxxi.[the nature of this ritual is 4.30. explained later. ed. 5.10. i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a citron press too, at the d me. at the risk of violating the

alities of a true dream, yet i was not in any other sense asleep. i soon will be, though. it seems foolish to persist. 22 11.35. and indeed, though i tried to continue the mantra with its high aspiration to know adonai, i must have slept almost at once."the third day" 6.55. now the day being gloriously broken, i awoke with some weariness, not feeling clean and happy, not burning with love unto my lord adonai, though ashamed indeed for that thrice of four times in the night i had been awakened by this loyal body, urging me to rise and meditate and my weak will bade it be at ease and take its rest oh, wretched man! slave of the hour and of the worm! 7.0- fifteen cycles of prana yama put me right mentally 7.16. and physically: otherwise they had little apparent success. 7.30. have breakfast

e immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20 i was getting sleepy when the oysters came. i now eat them in a yogin and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i pray symbolically in this meal for virtue, and strength, and gladness; as is appropriate to these symbols. but i find it very difficult to keep the mantra going, even in tune with the jaws; perhaps it is that this peculiar method of eating (25 minutes 25 for what could be done normally in 3) demands the w

rden thyself against thy bitter fate; for at the end thou shalt find him; and ye shall enter in together into the secret palace of the king; even unto the garden of lilies; and ye shall be one for evermore. so mote it be! 27 yet now ah now! i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu in his bark in the mid-career of day. for all these thoughts are vain; there is but one tho

ra. i now feel alive again. it was very strange how calm and balanced i was: yet now i am again energised; may it be to the point of enthusiasm! people will most assuredly smile at this exalted mystic; his life seems made up of sleep and love-making. indeed, to-day i have been shockingly under the power of tamas, the dark sphere. but that is clearly a fatigue-effect from having worked so hard. oh lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would 29 just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile th

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

s mouth i swim a drowning dastard. the caress wakes the lost life. i see him dress the godhead. up he bounds and brays- the wild ass of the wilderness, the soul that sees, the soul that slays! inhabit the untrodden ways; set! thou my god and i thy priest, thy temple hidden in the haze of deserts death to god or beast! thou who art both shalt foin and feast with me who am both, thy hate's co-heir, lord of the west and of the east- the scorpion's hole, the lion's lair! i kissed his mouth- sublime despair! our souls were one; our bodies met- yea! darkness cover everywhere the secret of the house of set! alys cusack. 204 the sphinx at gizeh 205 the sphinx at gizeh i saw the other day the sphinx's painted face. she had painted her face in order to ogle time. and he has spared no other painted f

mber where the sarcophagus is. thence we will lead him out when we give our feasts. he shall ripen our corn for us and do menial work. we will kiss thy painted face, o sphinx, if thou wilt betray to us time. and yet i fear that in his ultimate anguish he may take hold blindly of the world and the moon and slowly pull down upon him the house of man. dunsany. 208 the priestess of panormita hear me, lord of the stars! for thee i have worshipped ever with stains and sorrows and scars, with joyful, joyful endeavour. hear me, o lily-white goat! o crisp as a thicket of thorns, with a collar of gold for thy throat, a scarlet bow for thy horns! here, in the dusty air, i build thee a shrine of yew. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed t

ve worshipped ever with stains and sorrows and scars, with joyful, joyful endeavour. hear me, o lily-white goat! o crisp as a thicket of thorns, with a collar of gold for thy throat, a scarlet bow for thy horns! here, in the dusty air, i build thee a shrine of yew. all green is the garland i wear, but i feed it with blood for dew! after the orange bars that ribbed the green west dying are dead, o lord of the stars, i come to thee, come to thee crying. the ambrosial moon that arose with breasts slow heaving in splendour drops wine from her infinite snows. ineffably, utterly, tender. 209 o moon! ambrosial moon! arise on my desert of sorrow that the magical eyes of me swoon with lust of rain to-morrow! ages and ages ago i stood on the bank of a river holy and holy and holy, i know, for ever a

. wherefore reborn as i am by a stream profane and foul in the reign of a tortured lamb, in the realm of a sexless owl, 211 i am set apart from the rest by meed of the mystic rune that reads in peril and pest the ambrosial moon- the moon! for under the tawny star that shines in the bull above i can rein the riotous car of galloping, galloping love; and straight to the steady ray of the lion-heart lord i career, pointing my flaming way with the spasm of night for a spear! o moon! o secret sweet! chalcedony clouds of caresses about the flame of our feet, the night of our terrible tresses! is it a wonder, then, if the people are mad with blindness, and nothing is stranger to men than silence, and wisdom, and kindness? nay! let him fashion an arrow whose heart is sober and stout! let him pierc

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rses breathing the same exotic fragrance of rossetti's poem on our lady that begins 'mother of the fair delight' there is the same intense pre-raphaelite atmosphere, the same aesthetic revelling in catholic mysticism, the same rich imagery and gorgeous word- colouring that prevade the poetic works of that nineteenth-century artist. a valuable addition to the poetic literature on the mother of our lord" the "guardian" says "the devotional fervour of 'amphora' will make them acceptable to those who address their worship to the blessed mother of the christ. the meaning of the title of the book is not very obvious. it cannot surely have anything to do with the lines in horace 'amphora coepit &c "to be obtained of the" walter scott publishing co. ltd. paternoster row, e.c "and through all books

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rcean. by marital nay 105 the lost shepherd. by victor b. neuburg 131 a handbook of geomancy 137 the organ in king's chapel, cambridge, by g. h. s. pinsent 162 a note on genesis 163 the five adorations. by dost achiha khan 186 illusion d'amoureux. by francis bendick 187 the opium-smoker 191 postcards to probationers. by aleister crowley 196 the wild ass. by alys cusack 201 the sphinx at gizeh. by lord dunsany 205 the priestess of panormita. by elaine carr 209 the temple of solomon the king (book ii) 217 amongst the mermaids. by norman roe 335 ave adonai. by aleister crowley 351 the man-cover. by george raffalovich 353 stewed prunes and prism: the tennyson centenary. by a. quiller, jr. 393 illustration the signs of the grades "facing page" 12 editorial it is four hundred and seventy-seven y

pure soul; but also that the pure soul sends forth the glyphs, which formulate the thought. here again we must identify the atman system of hinduism centred in ego with the anatta system of buddhism, in which the impressions are all. 43 further, there arises an exceedingly remarkable state of mind, described in the bhagavad-gita (i quote arnold "i, who am all, and made it all, abide its separate lord" the experience could not be better phrased. zoroaster, too "who first sprang from mind, clothing the one fire with the other fire, binding them together, that he might mingle the fountainous craters, while preserving unsullied the brilliance of his own fire "containing all things in the one summit of his hyparxis, he himself subsists wholly beyond" it is almost impossible to describe so pure

w in its effects, is at last mastered in its causes; and it is indeed a magister of the temple who can say "vi veri vniversum vivvs vici" xvii "all things subsist together in the intelligible world" zoroaster. i must insert a short note on the word samadhi, source of infinite misunderstanding. etymologically it is composed of "sam (greek sigma upsilon nu "together with" and adhi (heb. adonai "the lord" especially the personal lord, or holy guardian angel. the hindus accordingly use it to name that state of mind in which subject and object, becoming one, have disappeared. just as h combines with cl, and hcl results, so the yogi combines with the object of his meditation (perhaps his own heart) and these disappearing, vishnu appears. it is not that the yogi perceives vishnu<
othing in its place- and the only way to express the matter is to spell that nothing with a capital n. if the rationalist reader has had the quite super-stylite patience to read to this point, he will surely now at last throw down the book with an ethically justifiable curse. yet i beg him to believe that there is a shade of difference between me and a paradox-monger. i am not playing with words- lord knows how i wish i could! i find that they play with me- i am honestly and soberly trying to set down that which i know, that which i know better than i know anything else in the world, that which so transcends and excels all other experience that i am all on fire to proclaim it. yet i fail utterly. i have given my life to the study of the english language; i am supposed by my flatterers to h

if i persist, seeing that my little gift of language must be mine for some purpose, and therefore for this purpose, since no other purpose can there be, let my rationalist friends excuse me, as the agony of my impotence most terribly avenges them. concerning the methods of obtaining these particular states, i am almost at one with sri parananda, my godly friend, when he talks of "the grace of the lord shiva" and with my ungodly friend bhikkhu ananda metteyya, when he hints that the accidental coincidence of the circumferences of the nibbana-dhatu and the samsara-chakra with the brahmarandra of the sphere of the 99-year-old-talipot-palm-like sucking arahat may have something to do with it. plainly, we know so very little; so few ever attain this class of experience that one is perhaps hardl

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ther for the purpose of evoking unto visible appearance the spirit taphthartharath. and before we can proceed further in an operation of so great danger, it is necessary that we should invoke that divine aid and assistance, without which would our work indeed be futile and of no avail. wherefore being met thus together let us all kneel down and pray [all kneel at the four points] from thy hands o lord cometh all good! from thy hands flow down all grace and blessing: the characters of nature with thy fingers hast thou traced, but none can read them unless he hath been taught in thy school. therefore, even as servants look unto the hands of their masters, and handmaidens unto the hands of their mistresses, even so our eyes look unto thee! for thou alone art our help, o lord our god. who shou

l grace and blessing: the characters of nature with thy fingers hast thou traced, but none can read them unless he hath been taught in thy school. therefore, even as servants look unto the hands of their masters, and handmaidens unto the hands of their mistresses, even so our eyes look unto thee! for thou alone art our help, o lord our god. who should not extol thee, who should not praise thee, o lord of the universe! all is from thee, all belongeth unto thee! either thy love or thine anger, all must again re-enter; for nothing canst thou lose; all must tend unto thy honour and majesty. thou art lord alone, and there is none beside thee! thou dost what thou wilt with thy mighty arm, and none can escape from thee! thou alone helpest in their necessity the humble, the meek-hearted and the po

the meek-hearted and the poor, who 3 weh note: this is the cry of the dionysian mysteries. it was shouted to warn the uninitiated that the new candidates were about to run amuck. rough translation "look out! look out! here come the drunks" submit themselves unto thee; and whosoever humbleth himself in dust and ashes before thee, to such an one art thou propitious! who would not praise thee then, lord of the universe! who would not extol thee! unto whom there is no like, whose dwelling is in heaven, and in every virtuous and god-fearing heart. o god the vast one_ thou are in all things. o nature, thou self from nothing: for what else shall i call thee! in myself i am nothing, in thee i am all self, and live in thy selfhood from nothing! live thou in me, and bring me unto that self which is

nd inspire us in this our operation of the magic of light. let the mystic circumambulation take place in the path of light [assistant magus of art goes first, holding in his left the magic candle, and in his right the sword of art, with which latter he traces in the air the outer limits of the magic circle. all circumambulate thrice. he then, standing at east and facing east, says: holy art thou, lord of the universe! holy art thou, whom nature hath not formed! holy art thou, the vast and the mighty one! lord of the light and of the darkness "chief magus of art" magus of the fires, i command you to perform at the four quarters of the universe the invocation of the forces of mercury by solomon's seal "magus of fire" mighty magus of art, all thy commands shall be obeyed, and all thy desires

ury by solomon's seal "magus of fire" mighty magus of art, all thy commands shall be obeyed, and all thy desires shall be accomplished [he does it.15 [the magus now advances to the centre of the circle, by the magical cauldron, wherein is the milk becoming heated, turns himself towards the fire of the spirit, and recites "the invocation to the higher" majesty of the godhead, wisdom-crowned thoth, lord of the gates of the universe: thee! thee we invoke! thou that manifesteth in thy symbolic form as an ibis-headed one: thee, thee we invoke! thou, who holdest in thy hand the magic wand of double power: thee, thee we invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee we invoke! thou whose 176 head is of green, whose nemys is of night sky- blue; whose ski

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e come to what in a way is the fundamental joke of these precepts. a command is not a lie, of course; possibly cannot be; yet surely an allegorical order is one in essence, and i have no longer a shadow of a doubt that these so-called "precepts" are a species of savage practical joke. apart from this there can hardly be much doubt, when critical exegesis has done its damnedest on the logia of our lord, that buddha did at some time 307 commit himself to some statement"(something called) consciousness exists" is, said huxley, the irreducible minimum of the pseudo-syllogism, false even for an enthymeme "cogito, ergo sum" this 6 membrum virile illius in membrana inclusum esse aiunt, ne copulare posset. proposition he bolsters up by stating that whoso should pretend to doubt it would thereby bu

ped mountains with red roses, and strewest white violets on the curling waves. 9. o thou sovran diadem of crown d wisdom, whose work knoweth the path of the sylphs of the air, and the black burrowings of the gnomes of the earth. i know thee! o thou master of the ways of life, in the palm of whose hand 20 all the arts lie bounden as a smoke-cloud betwixt the lips of the mountain. 10. o thou sovran lord of primaeval baresarkers, who huntest with dawn the dappled deer of twilight, and whose engines of war are blood-crested comets. i know thee! o thou flame-crowned self-luminous one, the lash of whose whip gathered the ancient worlds, and looseth the blood from the virgin clouds of heaven. 11. o thou sovran moonstone of pearly loveliness, from out whose many eyes flash the fire-clouds of life

scurity of day? o thou golden breast of beauty! thou shrivelled udder of the storm-blasted mountains, who no longer sucklest the babe-clouds of wind-swept night! o how can i gaze upon thy countenance of eld, and yet be not blinded by the black fury of thy dethron d majesty? 9. o what art thou, o god my god, thou seraph-venom of witch-vengeance enchaunted? o thou coiled wizardry of stars! thou one lord of life triumphant over death, thou red rose of love nailed to the cross of golden light! o how can i die in thee as sea-foam in the clouds, and yet possess thee as a frail white mist possesses the stripped limbs of the sun? 10. o what art thou, o god my god, thou soft pearl set in a bow of effulgent light? o thou drop of shimmering dew! thou surging river of bewildering beauty who speedest a

ALEISTER CROWLEY EQUINOX EQ I 3

ot necessarily significant. a person who had attained them all might be immeasurably the inferior of one who had attained none of them; it is spiritual experience alone that counts in the result; the rest is but method. yet it is important to possess knowledge and power, provided that it be devoted wholly to that one work] 8 aha! aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a. a. by their very dutiful servant, an aspirant to the

sion called the lion of the light, a brand of ruby flame and emerald 23 waved by the hermeneutic hand. there is the chalice, whence the flood of god's beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of love wan as the lyric soul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus' heart! a mi

tery. but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker, greater than his works. yea, it is given to him who girds his loins up, is not fooled by words, who takes life lightly in his hand to throw away at will's command, to know that view beyond the veil. o petty purities and pale, these visions i have spoken of! 25 the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks

d, battalion on battalion rolled! there is war in heaven! the soul sings still, struck by the plectron of the will; but the mind's dumb; its only cry the shriek of its last agony! olympas. surely it struggles. marsyas. bitterly! and, mark! it must be strong to die! the weak and partial reason dips one edge, another springs, as when a melting iceberg reels and tips under the sun. be mighty then, a lord of thought, beyond wit and wonder balanced_ then push the whole mind under, sunk beyond chance of floating, blent rightly with its own element, not lifting jagged peaks and bare to the unsympathetic air! this is the second veil; and hence as first we slew the things of sense upon the altar of their god, so must the second period slay the ideas, to attain to that which is, beyond the brain. ol

nable house. the scarlet woman is my spouse_ 49 olympas. what is this word? marsyas. thou canst not know till thou hast passed the fourth ordeal. olympas. i worship thee. the moon-rays flow masterfully rich and real from thy red mouth, and burst, young suns chanting before the holy ones thine eight mysterious orisons! marsyas. the last spell! the availing word! the two completed by the third! the lord of war, of vengeance that slayeth with a single glance! this light is in me of my lord. his name is this far-whirling sword. i push his order. keen and swift my hawk's eye flames; these arms uplift the banner of silence and of strength_ hail! hail! thou art here, my lord, at length! lo, the hawk-headed lord am i: my nemyss shrouds the night-blue sky. hail! ye twin warriors that guard the pill

ALEISTER CROWLEY EQUINOX EQ I 4 2

cally and tilted away over the strings slightly toward the back. her right hand lightly grasps the end of the bow about waist high. the interpreter mother of light, and the gods! mother of music, awake! silence and speech are at odds; heaven and hell are at stake. by the rose and the cross i conjure; i constrain by the snake and the sword; i am he that is sworn to endure- bring us the word of the lord! by the brood of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled m

od of the bysses of brightening, whose god was my sire; by the lord of the flame and lightning, the king of the spirits of fire; by the lord of the waves and the waters, the king of the hosts of the sea, the fairest of all of whose daughters was mother to me; by the lord of the winds and the breezes, the king of the spirits of air, in whose bosom the infinite ease is that cradled me there; by the lord of the fields and the mountains, the king of the spirits of earth that nurtured my life at his fountains from the hour of my birth; 199 by the wand and the cup i conjure; by the dagger and disk i constrain; i am he that is sworn to endure; make thy music again! i am lord of the star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord

star and the seal; i am lord of the snake and the sword; reveal us the riddle, reveal! bring us the word of the lord! as the flame of the sun, as the roar of the sea, as the storm of the air, as the quake of the earth- let it soar for a boon, for a bane, for a snare, for a lure, for a light, for a kiss, for a rod, for a scourge, for a sword- bring us thy burden of bliss- bring us the word of the lord! perdurabo. 200 the daughter of the horseleech a fable tria sunt insaturabilia, et quartum, quod nunquam dicit: sufficit. infernus, et os vulvae- prov. xxx. 16. the great white spirit stretched himself and yawned. he had done an honest six day's work if ever a man did; yet in such physical training was he from his lengthy "cure in that fashionable spa pralaya that he was not in the least fati

had made it two score times stronger than it was before. he too bore the wings and weapons of space and of justice; and in himself he was that great amen that is the beginning and the end of all. behind him were the seraphim, the fiery serpents. on their heads the triple tongue of fire; their glory like unto the sun, their scales like burning plates of steel; they danced like virgins before their lord, and upon the storm and roar of the sea did they ride in their glory "sir" cried the archangel "sir" cried kamael the mighty one, and his legions echoed the roar of his voice "hast thou called us forth to perform so trivial a task? well, let it be so "your scorn" the great white spirit replied mildly "is perhaps not altogether justified. though the hole be indeed but a bare inch- yet graphiel

. the fact is, my child- here! i'll make a clean breast of it. i've been gambling, and things have gone wrong. only temporarily, of course, you understand. only temporarily. but- oh, if i had only kept out of fidos! euphemia. is it a dog["whistles] here, fido, fido! trust, doogie, trust! 228 ossory. that's it! they won't trust, those dogs! to put it short["a "spasm of agony crosses his face- good lord alive "i'm" short! if i can't find a couple of hundred thousand before the twelfth i'll be hammered. euphemia. and so? ossory. very decent young fellow, little delhomme. i can borrow half a million from him if i want it; but i don't care to unless- unless things- unless you- euphemia. i'm the goods, am i? you old bear! ossory. i know, phemie, i know. it's those damned bulls on wall street! ho

ALEISTER CROWLEY EQUINOX EQ I 4 3

bt; while yet the forehead of the son stands beaded with an icy sweat. 4 god's angel, standing sinister, unfurls this scroll- a sable stain "who wins the spur shall ply the spur upon his proper heart and brain" he gave the sign of malison on traitor knights and perjured men; and ever by the sea rode on sir palamede the saracen. ii behold! arabia's burning shore rings to the hoofs of many a steed. lord of a legion rides to war the indomitable palamede. the paynim fly; his troops delight in murder of many a myriad men, following exultant into fight sir palamede the saracen. now when a year and day are done sir palamedes is aware of blue pavilions in the sun, and bannerets fluttering in the air. forward he spurs; his armour gleams; then on his haunches rears the steed; above the lordly silk t

ome unknown, but surely some majestic beast. so followeth he the forest ways, remembering his knightly oath, and through the hot and dripping days ploughs through the tangled undergrowth. sir palamede the saracen came on a forest pool at length, remote from any mart of men, where there disported in his strength the lone and lordly elephant. sir palamede his forehead beat "o amorous! o militant! o lord of this arboreal seat" thus worshipped he, and stalking stole into the presence: he emerged. the scent awakes the uneasy soul of that majestic one: upsurged 29 the monster from the oozy bed, and bounded through the crashing glades- but now a staring savage head lurks at him through the forest shades. this was a naked indian, who led within the city gate the fooled and disappointed man, alread

to the nearer beast, that shuns the shock, and splits, and splits again, until the baffled warrior sees a myriad myriad swarms of these a-questing over all the plain. the good knight reins his charger in "now, by the faith of paladin! the subtle quest at last i hen" rides off the camelot to plight the faith of many a noble knight, sir palamede the saracen. 57 xxi now doth sir palamede advance the lord of many a sword and lance. in merrie england's summer sun their shields and arms a-glittering glance and laugh upon the mossy mead. now winds the horn of palamede, as far upon the horizon he spies the questing beast a-feed. with loyal craft and honest guile they spread their ranks for many a mile. for when the beast hat heard the horn he practiseth his ancient wile, and many a myriad beasts i

his fame runs through the land of khem: they flock, the peasant and the king. there he works many a miracle: the blind see, and the cripples walk; lepers grow clean; sick folk grow well; the deaf men hear, the dumb men talk. he casts out devils with a word; circleth his wand, and dead men rise. no such a wonder hath been heard since christ our god's sweet sacrifice "now, by the glad blood of our lord" quoth palamede "my heart is light. i am the chosen harpsichord whereon god playeth; the perfect knight, 76 the saint of mary- there he stayed, for out of memnon's singing stone so fierce a questing barked and brayed, it turned his laughter to a groan. his vow forgot, his task undone, his soul whipped in god's bitter school (he moaned a mighty malison) the perfect knight? the perfect fool "no

y was the knight, his limbs were slack as new-slain dove's; his knees no longer gripped the charger rude. listless, he aches; his purpose swims exhausted in the oily seas of laxity and lassitude. the soul subsides; its serious motion still throbs; by habit, not by will. and all his lust to win the quest is but a passive-mild devotion (ay! soon the blood shall run right chill- and is not death the lord of rest) there as he basks upon the cliff he yearns toward the beast; his eyes are moist with love; his lips are fain 86 to breathe fond prayers; and (marry) if man's soul were measured by his sighs he need not linger to attain. nay! while the beast squats there, above him, smiling on him; as he vows wonderful deeds and fruitless flowers, he grows so maudlin in his love that even the knaves o

ALEISTER CROWLEY EQUINOX EQ I 4

nd a bit of the upper arms with some rolled up sleeves. there are many scratches visible in the second photo. liber iii vel jvgorvm. 0 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not easily obedient to the man. 3. nothing shal

loaded dice! he cannot choose but raise right hand to bless. el arabi! el arabi! great is the love of god and man while i am trembling in thine arms, wild wanderer of the wilderness! el arabi! hilda norfolk. 38 lambda iota nu omicron sigma iota sigma iota delta omicron sigma lo! i lament. fallen is the sixfold star: slain is asar. o twinned with me in the womb of night! o son of my bowels to the lord of light! o man of mine that hast covered me from the shame of my virginity! where art thou? is it not apep thy brother, the snake in my womb that am thy mother, that hath slain thee by violence girt with guile, and scattered thy limbs on the nile? lo! i lament. i have forged a whirling star: i seek asar. o nepti, sister! arise in the dusk from thy chamber of mystery and musk! come with me, t

he pole? here is the body- but where is the soul? nepti, sister, the work is undone for lack of the needed one! lo! i lament. there is no god so far as mine asar! there is no hope, none, in the corpse, in the tomb. but these- what are these that war in my womb? there is vengeance and triumph at last of maat in ra-hoor-khut and in hoor-pa-kraat! twins they shall rise; being twins they are one, the lord of the sword and the son of the sun! silence, coeval colleague of the voice, the plumes of amoun- rejoice! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star and th

rd and the son of the sun! silence, coeval colleague of the voice, the plumes of amoun- rejoice! lo! i rejoice. i heal the sanguine scar of slain asar. i was the past, nature the mother. he was the present, man my brother. look to the future, the child- oh paean the child that is crowned in the lion-aeon! the sea-dawns surge an billow and break beneath the scourge of the star and the snake. to my lord i have borne in my womb deep-vaulted this babe for ever exalted! aleister crowley 40 the temple of solomon the king iv. the hermit with the seventh stage in the mystical progress of frater p. we arrive at a sudden and definite turning-poinjt. during the last two years he had grown strong in the magic of the west. after having studied a host of mystical systems he had entered the order of the

tatwas; the golden dan symbol, and so on. also i began the exercise of the pendulum and other simple regular motions. wherefore to-day of venus, the 22nd of february 1901, i being in the city of guadalajara, in the hotel cosmopolita, i do begin to set down all that i accomplish in this work: and may the peace of god, which passeth all understanding, keep my heart and mind through christ jesus our lord. let my mind be open unto the higher: let my heart be the centre of light: let my body be the temple of the rosy cross. ex deo nascimur in jesu morimur per spiritum sanctum reviviscimus. we must now digress in order to five some account of the eastern theories of the universe and the mind. their study will clarify our view of frater p's progress. the reader is advised to study chapter vii of

ALEISTER CROWLEY EQUINOX EQ I 6 2

ilent and stark the pharaoh sate: no breath went whispering, hushed or scared. only that red incarnate hate through pylon after pylon flared. 7 as in the blood of murdered things the affrighted augur shaking skries earthquake and ruinous fate of kings, famine and desperate destinies, so in the eyes of pharaoh shone the hate and loathing that compel in death each damned minion of set, the accursed lord of hell. yea! in those globes of fire there sate some cruel knowledge closely curled like serpents in those halls of hate, palaces of the underworld. but in the hell-glow of those eyes the ashen skull of pharaoh shone white as the moonrays that surprise the invoking druse on lebanon. moreover pylon shouldered round to pylon an unearthly tune, like phantom priests that strike and sound siniste

wined! deep spring of my soul deep frozen, the sleep of the truth of the mind! as a bright snake curled round the vine of the world! 30 o sleeper through dawn and through daylight, o sleeper through dusk and through night! o shifted from white light to gray light, from gray to the one black light! o silence 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!

wers that bear no seed. my life is bitter and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wrath and weeping against the children of earth; but ye in singing and sleeping shall pass in measure and mirth! i lift my wand and wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day's we are wed, we are wild, we are one["the lights go out and the company join in universal dance] hermanubis. silence. typhon. silence. c.i.c.t. 1-333. the secret of the father is in the secret of the son. sphinx. 22-22. and the secret of the son is in the secret of the holy ghost. ganymede. 4444 gloria patri. 42

he 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 by djinn and by shin and by the space between("returns to his throne. bro. mars. 1. hail, sister of the scorpion! sor. scorpio. hail, lord of the eagle and the serpent! bro. mars. amen. i appoint you to lead the army. sor. scorpio. let us carry the holy symbols with sacred song and dance round the altar of mars["the song< is sung as all march round five times deosil before" 50 mars "in procession headed by" scorpio, aries, capricornus] strike, strike the louder chord! draw, draw the flaming sword! crowned

the serpent! bro. mars. amen. i appoint you to lead the army. sor. scorpio. let us carry the holy symbols with sacred song and dance round the altar of mars["the song< is sung as all march round five times deosil before" 50 mars "in procession headed by" scorpio, aries, capricornus] strike, strike the louder chord! draw, draw the flaming sword! crowned child and conquering lord! horus, avenger["all resume stations" brother aries, let us invoke the master of the battle. bro. aries["advances and kneels to" mars. mighty and terrible one, we beseech thee to lead us in the battle. here, by thy symbols, thy spear, the sword, and the drum, we pray thee to strengthen our arms and to defend our hearts. for we are thy chosen warriors, o thou master of the battle["silence" we

ALEISTER CROWLEY EQUINOX EQ I 6

ing wild raiders, all forlorn to fate! there is nor health nor happiness therein. manhood is cowardice, and virtue sin. intolerable blackness hems it in. not hell's heart hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. penned by the master mage to his desire, she baffles his seductions and his ire, praying god's all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin flash. once the tower rocked and cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing wife. 13

s choked up with rubbish from the ages; rubble and clay and sediment and stone, delight of lizards and despair of sages. only the lightning from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god's grace here is salt fixed beneath the violet vault. now by god's love purge it through with our right hermetic dew. now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt, and mercury, crowned by heavenly alchemy! 14 to the one who sent the seven glory in the highest heaven! to the seve

ighest heaven! to the seven who are the ten glory on the earth, amen! 16. and of the difficulties of this practice and of the results that reward it, let these things be discovered by the right ingenium of the practicus. 15 liber tzaddi vel hamvs hermeticvs svb figvra xc 17 a. a. publication in class a. imprimatur: n. fra a. a. liber tzaddi vel hamvs hermeticvs svb figvra xc 0. in the name of the lord of initiation, amen. 1. i fly and i alight as an hawk: of mother-of-emerald are my mighty-sweeping wings. 2. i swoop down upon the black earth; and it gladdens into green at my coming. 3. children of earth! rejoice! rejoice exceedingly; for your salvation is at hand. 4. the end of sorrow is come; i will ravish you away into mine unutterable joy. 5. i will kiss you, and bring you to the bridal

er and joy so faster will i push them. 43. they shall in their turn speak from this invisible throne; their words shall illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amen. 22 liber cheth vel vallvm abiegni svb figvra clvi 23 a. a. publication in class a. imprimatur: n. fra a. a. liber cheth vel vallum abiegni svb figvra clvi 1. this is the secret of the holy graal, that is the sacred vessel of our lady the scarlet woman, babalon the mother of abominations, the bride of chaos, that rideth upon our lord the beast. 2. thou shalt drain out thy

i charge you that ye come unto me in the beginning; for if ye take but one step in this path, ye must arrive inevitably at the end thereof. 20. this path is beyond life and death; it is also beyond love; but that ye know not, for ye know not love. 21. and the end thereof is known not even unto our lady or to the beast whereon she rideth; nor unto the virgin her daughter nor unto chaos her lawful lord; but unto the crowned child is it known? it is not known if it be known. 22. therefore unto hadit and unto nuit be the glory in the end and the beginning; yea, in the end and the beginning. 27 liber resh vel helios svb figvra cc 29 a. a. publication in class d. imprimatur: n. fra a. a. liber resh vel helios. svb figvra cc 0. these are the adorations to be performed by all aspirants to the a

ALEX SANDERS THE KING OF THE WITCHES

rcel of clothes outgrown by the tailor's son. the family lived on bread and dripping those weeks, but alex was warmly shod and well dressed for another half-year. his grandma bibby had moved from her birthplace, bethesda in north wales, to be near her daughter. widowed for many years, she was now sixty-six d had dark h r which, she boasted, she could sit on. as a girl she had been in service with lord penrhyn and had learnt to be an excellent cook. alex enjoyed visiting her for that reason, but she was still very much a stranger, having moved to the district only months before. on this particular day alex was tired and, h gry, and feeling a little sorry for himsel why c? dn t his. mother be like other mothers, be at home wattmg for him? he resented being sent to gran's to ask if she would

ct' they exclaimed when they arrived there, but even by day it had for alex an air of mystery and magic. the old caretaker who lived in it showed them round the twentysixrooms, from the semi-basement, which had been turned into a billiard room forty-foot long and which in alex's vision had been the ballroom, to the servants' quarters in the attic where. fungi festooned the walls 'it was built for lord egerton of tatton in 1872, and it needs a lot of repairs' said the old man. to alex's delight, ron agreed to buy it, and as soon as the legal formalities were completed he told alex that he could live in the house for the rest of his life and would receive a regular allowance 'go and enjoy yourself choosing the furniture-and send the bills to me' he said. wistfully maud asked if alex wouldn't

he was precipitated into action when in 1959 eric decided to emigrate to australia. alex had no wish to stay on alone, and no money to go anywhere else. in the years since he had worked for the chemicalfirm, advances in the trade had been so great that his knowledge was now virtually useless. with no formal qualifications, he knew he could never get a similar job. having lived-and dressed-like a lord for six years and having learnt. something about men's fashions, he found a job in a wholesale outfitters, and after three weeks was promoted in charge ofa section.he moved into two furnished rooms and set about preparing for the elaborate purification rites. for the next eleven months he was to spend all his available time and money acquiring the accoutrements demanded by the abra-melin inst

m. theatric ora. victorian. house. owned.bya church of englandclergyman, blessedlyunaware of his tenant's beliefs. the divan bed was stood 011 end, draped with freshly laundered sheets andpositicned between paul and alex, one of the instructions being that they must not be able to-see one anotherthroughout the rituals. invocationswere saidto the egyptian gods hapy, qebehsenuf duamutef and .imset: lord hapy, royal sonofhorus, earth god and lord ofthe north, keeper and guardian of the lungs, with the casting of the sacred salt, fertilize.and sanctify this sacred. ground with thy being, so that we may be strong in all things. lord qebehsenuf, royal son of horus, air god and lord of the west, keeper and guardian of the intestines, with the disturbance of the air with. this music descend from t

d guardian of the lungs, with the casting of the sacred salt, fertilize.and sanctify this sacred. ground with thy being, so that we may be strong in all things. lord qebehsenuf, royal son of horus, air god and lord of the west, keeper and guardian of the intestines, with the disturbance of the air with. this music descend from thy cardinal point, purify and sanctify the area of this holy sanctum. lord duamutef, royal son of horus, pire god and lord of the east, keeper and guardian ofthe stomach, with the burning of the ritual fire before the great mother isis, the all-consuming element, sanctify and purify this.sanctum from all.violations. lord imset, royal son of horus, water god and lord of the south, keeper and guardian of th liver, with the sprinkling of this. sacred water sanctify. an

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ust know why the wicca are called the hidden children of the goddess. proceed with the legend of the descent of the goddess. generally initiate and hierophant act the appropriate parts. h. appoints narrator and guardian. notes l published in janet and stewart farrar's the witches' way l lots of other published sources too. the legend of the descent of the goddess roles: l narrator (n) l goddess l lord of death (d) l guardian(s) needs: l veils, jewellery l horned crown l sword l scourge she who will portray the goddess removes her necklace and places it upon the altar, donning veils and jewellery in its stead. he who will portray the god dons the horned crown and stands before the altar with scourge and blade in the god position (s)he who portrays the guardians bears the sword. each will ac

d crown l sword l scourge she who will portray the goddess removes her necklace and places it upon the altar, donning veils and jewellery in its stead. he who will portray the god dons the horned crown and stands before the altar with scourge and blade in the god position (s)he who portrays the guardians bears the sword. each will act out their parts as the narrator reads: n: in ancient time, out lord, the horned one, was as he still is, the consoler, the comforter, but men knew him as the dread lord of shadows- lonely, stern and just. now our lady the goddess had never loved, but she would solve all the mysteries, even the mystery of death; and so she journeyed to the underworld. the guardians of the portal challenged her: strip off thy garments, lay aside thy jewels; for naught mayest th

-participants leave, sealing gate behind] hp: o secret of secrets, that art hidden in the being of all lives, not thee do we adore, for that which adoreth is also thou. thou art that, and that am i [kiss] i am the flame that burns in the heart of every man, and in the core of every star. i am life, and the giver of life. yet therefore is the knowledge of me the knowledge of death. i am alone, the lord within ourselves, whose name is mystery of mysteries. hp now kisses hps in the sigil of the third degree as follows [there's a diagram in the non-computer version which i can't reproduce. it shows the priestess with the points of the third degree sigil marked on her body. the points are: 1. genitals/womb; 2. right foot; 3. left knee; 4. right knee; 5.left foot; 6. genitals/womb; 7. lips; 8. l

probably a few other places too, but these are the ones i'm sure of) the farrars say that they are giving gbg's text b version. l the great rite (alternative verse version of priest's declamation) assist me to build as the mighty ones willed an altar of praise from beginning of days. thus doth it lie 'twixt the points of the sky for thus was it placed when the goddess embraced the horn'd one, her lord, who taught her the word that quickened the womb and conquered the tomb. be thus as of yore, the shrine we adore [kiss] the feast without fail, the life-giving grail [kiss] before it uprear the miraculous spear [touches own phallus] and invoke in this sign the goddess divine [kiss] thou who at noon of night doth reign queen of the starry realms above, not unto thee may we attain unless thine

rcle. as each passes the hps they kiss her upon the cheek; as they pass the hp, he hands each one a candle which is lit from the balefire. coveners dance slowly deosil as the hp calls: hp: queen of the moon, queen of the sun, queen of the heavens, queen of the stars, queen of the waters, queen of the earth, bring to us the child of promise! it is the great mother who gives birth to him; it is the lord of life who is born again. darkness and tears are set aside when the sun shall come up early. golden sun of hill and mountain, illumine the land, illumine the world, illumine the seas, illumine the rivers, sorrows be laid, joy to the world! blessed be the great goddess, without beginning, without ending, everlasting to eternity. io evoe! heh! blessed be! all raise their tapers high and repeat

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

situation had to be faced. it became apparent that what was considered the ultimate particle was not so at all. as you now have the definition of the atom (i am quoting from the standard dictionary) it is "an atom is a centre of force, a phase of electrical phenomena, a centre of energy, active through its own internal make-up, and giving off energy or heat or radiation" therefore, an atom is (as lord kelvin in 1867 thought it would ultimately turn out to be) a "vortex ring" or centre of force, and not a particle of what we understand as tangible substance. this ultimate particle of matter is now demonstrated to be composed of a positive nucleus of energy, surrounded just as is the sun by the planets with many electrons or negative corpuscles, thus subdividing the atom of earlier science i

pictured in the christian bible where man makes the discovery that he is not the form, but that he is the one who utilises it. he is intelligence, and therefore he is made in the image of the third person of the trinity; he is love, and through him the love aspect of the deity will some day perfectly manifest, and he will be able to say with his elder brother, the christ, in reply to the demand "lord, show us the father" that "he that hath seen me, hath seen the father" for god is love; and finally, through him the highest aspect, the will of god will become manifest, and he will be perfect, even as his father in heaven is perfect. just as in the evolution of substance three stages could be seen that of atomic energy, of group coherence, and of eventual synthesis so in the, evolution of m

f which st. paul speaks when he says "there should be no division in the body, but the members should have the same care one for another. whether one member suffer, all members suffer with it, or one member be honoured, all rejoice with it..it is the same god which worketh all in all. there are diversities of gifts but the same spirit; there are differences of ministries (or service) but the same lord" when we are all group conscious, when we are all aware of the purpose which lies back of manifestation upon our planet, when we are consciously active, and throwing all our energy into the working out of group plans, then we shall have what the christian calls the "millennium" now, if you have in the evolution of the atom of substance, and the human atom, these two stages, if they are the ba

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

ncipalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of god- 57- the consciousness of the aarcopyright 1998 lucis trust initiation, human and solar by alice a. bailey copyright 1951 by lucis trust copyright renewed 1979 by lucis trust dedicated with reverence and gratitude to the master k. h. the lord buddha has said that we must not believe in a thing said merely because it is said; nor traditions because they have been handed down from antiquity; nor rumors, as such; nor writings by sages, because sages wrote them: nor fancies that we may suspect to have been inspired in us by a deva (that is, in presumed spiritual inspiration; nor from inferences drawn from some haphazard assumption we

eva, human, animal, vegetable, mineral, and elemental, and through which the pulsating life can be clearly seen beating in regular rhythm; a vision of the logoic thoughtform on the archetypal plane, a vision that grows from initiation to initiation until it embraces all the solar system. initiation leads to the stream that, once entered, sweeps a man onward until it carries him to the feet of the lord of the world, to the feet of his father in heaven, to the feet of the three-fold logos. initiation leads to the cave within whose circumscribing walls the pairs of opposites are known- 10- initiation, human and solar copyright 1998 lucis trust and the secret of good and evil is revealed. it leads to the cross and to that utter sacrifice which must transpire before perfect liberation is attain

lity of the lords of the flame, through their enduring sacrifice. man becomes a conscious ego, with the consciousness of the higher self, at the third initiation, through the instrumentality of the masters and of the christ, and through their sacrifice in taking physical incarnation for the helping of the world. man unites with the monad at the fifth initiation, through the instrumentality of the lord of the world, the solitary watcher, the great sacrifice. man becomes one with the logos through the instrumentality of one about whom naught may be said. chapter iii the work of the hierarchy though the subject of the occult hierarchy of the planet is of such a profoundly momentous interest to the average man, yet its real significance will never be understood until men realise three things i

n the fifth kingdom, which is entered at the first initiation, and which covers all the period of time wherein a man takes the first five initiations, and that wherein he works as a master, as part of the hierarchy, the love-wisdom, or second aspect, comes to its consummation. at the sixth and seventh initiations the first, or will, aspect shines forth, and from being a master of compassion and a lord of love the adept becomes something more. he enters into a still higher consciousness than that of the group, and becomes god-conscious. the great will or purpose of the logos becomes his. the fostering of the various attributes of divinity, the tending of the seed of self-consciousness in all beings, is the work of those entities who have achieved, who have entered into the fifth kingdom and

e middle of the lemurian epoch, approximately eighteen million years ago, occurred a great event which signified, among other things, the following developments: the planetary logos of our earth scheme, one of the seven spirits before the throne, took physical incarnation, and, under the form of sanat kumara, the ancient of days, and- 18- initiation, human and solar copyright 1998 lucis trust the lord of the world, came down to this dense physical planet and has remained with us ever since. owing to the extreme purity of his nature, and the fact that he is (from the human standpoint) relatively sinless, and hence incapable of response to aught on the dense physical plane, he was unable to take a dense physical body such as ours, and has to function in his etheric body. he is the greatest o

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

roach, a willingness to consider the views put forth and that honesty and sincerity of thought which will tend to the development of the intuition, of spiritual diagnosis, and a discrimination which will lead to a rejection of the false and an appreciation of the true. the words of the buddha most appropriately have their place here, and make a fitting conclusion to these preliminary remarks: the lord buddha has said that we must not believe in a thing said merely because it is said; nor traditions because they have been handed down from antiquity; nor rumours, as such; nor writings by sages, because sages wrote them; nor fancies that we may suspect to have been inspired in us by a deva (that is, in presumed spiritual inspiration; nor from inferences drawn from some haphazard assumption we

e ever reason upward from the microcosm to the greater whole, then glimpses will be caught of vast realms of realisation and vistas of spiritual unfoldment will open up before us, undreamt of hitherto- 8- a treatise on cosmic fire copyright 1998 lucis trust full page tabulations i. fire and the aspects ii. evolution in the universe iii. the aspects and evolution iv. the building entities v. a gni-lord of fire vi. the lives and their goal vii. energies introductory postulates the teaching which is given in this treatise on cosmic fire might be formulated in the following terms. these postulates are simply extensions of the three fundamentals to be found in the proem in the first volume of the secret doctrine by h. p. blavatsky. 1(1) students are recommended to study them carefully; in this

ded to the sacred sound. in musical collaboration they attended to the work. they built in many spheres, beginning with the third. upon this plane their work commenced. they built the sheath of atma and strung it to its primary- 13- a treatise on cosmic fire copyright 1998 lucis trust "aum" said the mighty one "let now the work proceed. let the builders of the air continue with the plan" the deva-lord and builders upon the plane of air worked with the forms within that sphere which is reckoned mainly theirs. they wrought for union, each in his group assigned. the moulds grew fast beneath their hands. the sacred plane of juncture, the fourth great plane, became the sphere within the greater circle which marked the goal for man "aum" said the mighty one, he breathed forth to the fifth, the p

with the work, the lesser two but wrought with detail. the stone had gathered fire, lambent with flame it shone. the outer sheath met not the need till the sixth wheel and the seventh had passed it through their fires. the sons of god emerged from out their source, gazed on the sevenfold work, and stated it was good. the stone was set alone. in dual revolution moved the greater wheel. the fourth lord of the greater twelve handled the work of sevenfold fire "it is not fit" he said "merge thou this stone within the wheel which started revolution" the lords of the greater seven plunged the stone within the moving wheel. the lords of the greater fifth and sixth likewise plunged their stone. within the fire, deep at the inmost sphere, as whirled through space the greater wheel, bearing the les

s a key attuned, the eternal primary replied. the blue to the dense one answered and responded to the need. quivering the sphere heard the third take up the note, pealing it forth, a full-toned chord smote on the ears of the watchers of the flame. the lords of flame arose and prepared themselves. it was decision's hour. the seven lords of the seven spheres watched breathless the result. the great lord of sphere the fourth awaited the oncoming. the lower was prepared. the upper was resigned. the great five waited for the point of equidistant merging. the foundation note ascended. deep answered unto deep. the fivefold chord awaited the response from those whose hour had come. dark grew the space between the spheres. radiant two balls became. the threefold thirty-five, finding the distance ju

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ustrate in this way, that this class of yogins have reached the point where they can perceive the plan as it exists in the mind of the "grand architect of the universe" they are now en rapport with him. in the other class of yogins, the point reached is that in which they are able to study the blue-prints of the great plan and thus can intelligently co-operate in the building of the temple of the lord. the perception referred to here is of such a high order as to be almost inconceivable to any but advanced disciples, but in an appreciation of the stages and grades there comes to the aspirant, not only an understanding of what is his immediate problem and of where he stands, but also an appreciation of the beauty of the entire scheme. 21. the attainment of this stage (spiritual consciousnes

is the soul of all things, and the soul of the atom of matter as well as the souls of men are a part of his infinite realisation. the soul of the human being is potentially the same, and as soon as the consciousness ceases to identify itself with its vehicles or organs, the germ of all knowledge begins to expand. in the disciple, the adept, master or mahatma, in the christ, the buddha, and in the lord of the world, who is mentioned in the bible as the ancient of days, this "germ of all knowledge" can be seen at differing stages of unfoldment. god consciousness is theirs, and they pass from one initiation to another. at each stage a man is a master but ever beyond the point attained another possible expansion becomes apparent and ever the process is the same. this process may be summed up i

rms. the all-self. the sum total of all selves. i am that. group consciousness. aum. word of revelation. the word. god in the flesh. the gurudeva. the master of all. the light of the world. shining in darkness. the microcosm. the second aspect. love wisdom. the son of the father. the revealer of the monad. the christ. christ in you, the hope of glory. the soul. consciousness. the higher self. the lord of the bodies. the ego .t he self-realizing identity. the word. god in incarnation. aum. the word of revelation. the master. the self on the throne. the radiant augoeidas. the light within. the spiritual man. utilizing the lower man- 33- the light of the soul copyright 1998 lucis trust 26. ishvara (the gurudeva, being unlimited by time condition, is the teacher of the primeval lords. since th

an adept and of a master, d. an adept is the disciple of a master, e. a master is the disciple of a mahatma, f. the mahatmas are the disciples of still higher initiates, g. these in turn are the disciples of the christ or of that official who is at the head of the teaching department- 34- the light of the soul copyright 1998 lucis trust h. the head of the teaching department is a disciple of the lord of the world, i. the lord of the world is the disciple of one of the three planetary spirits who represent the three major aspects, j. these are again disciples of the solar logos. it will be apparent therefore to the careful student how interdependent all are and how the achievement of one will profoundly affect the entire body. discipleship can be regarded as a generic term covering all tho

d" himself are known, and in which knowledge of the "images" which the deity has created can be contacted and seen. thus the adept can intelligently participate in the great plan of evolution. beyond this state of samadhi lies the dream state of the nirmanakayas and of the buddhas, and so on up the scale of hierarchical life till that great dreamer is known, who is the one, the only narayana, the lord of the world himself, the ancient of days, our planetary logos. the student can only arrive at a very dim understanding of the nature of these dream states as he studies the idea conveyed in the earlier statement to the effect that, to the occultist, life on the physical plane- 53- the light of the soul copyright 1998 lucis trust is but a dream condition. 39. peace can also be reached through

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

ive apprehension of truth. it is, we are told in the eastern scriptures, the mind that reflects the light and knowledge of the omniscient soul, and the brain that, in its turn, is illuminated. this is only possible when the interplay between the three factors of soul, mind and brain is complete. patanjali tells us in his yoga sutras- 66- from intellect to intuition copyright 1998 lucis trust "the lord of the mind, the perceiver. is ever aware of the constantly active mind stuff "because it can be seen or cognized it is apparent that the mind is not the source of illumination "when the spiritual intelligence which stands alone and freed from objects, reflects itself in the mind stuff, then comes awareness of the self "then the mind stuff, reflecting both the knower and the knowable, becomes

he mystic, especially in the west, gains his flash of insight; he sees the beloved; he touches heights of awareness, but his approach, in the majority of cases, has been the heart approach, and has involved feeling, sensory perception, and emotion. the result has been ecstasy. his technique has been that of devotion, discipline, an emotional striving forward, the "lifting up of the heart unto the lord" the "vision of the beloved" and "the marriage in the heavens" the pouring out of the love nature at the feet of the beloved, and consequent ecstasy. afterwards, if we are to believe the writings of the mystics themselves, there has followed a period of readjustment to the life of every day, and, frequently, a sense of depression and disappointment that the high moment has passed, coupled wit

, until from the practice of concentration, a new fairness and fixity dawns, in the midst of the seething ineffectiveness of personal life. in our earlier attempts at meditation, we jumped over such commonplace instructions as choosing the subject, and holding the mind closely and faithfully to it; we rushed past all that, passion for ecstasy, for initiation, for means by which we could shine and lord it over others. we were permitted to pasture up in the boggy meadows of emotion, calling them the bright fields of spirit; we were permitted to think we think..until in the pinch of lack, or the droop of importance, the breath-taking uncertainties and instabilities of our ground-work were shown up. convinced at last, we became very eager to begin all over again at the bottom, and the word sta

it in no way indicates the revealing quality of the soul. the prophecies in the books of daniel and revelations have been responsible for the building up of a thought-form of fear and of terror which has led to much writing of a psychic nature, and the exclusiveness of organized religion has led many to separate themselves off from the rest of humanity and to regard themselves as the elect of the lord, with the mark of the christ on their foreheads and, therefore, to take the position that they are safe and the rest of the world must perish, unless they can be brought to interpret truth and the future in the exclusive terms of the anointed and select. secondly, these writings can indicate a process of self unfoldment, and a method whereby the introverted mystic can become the extrovert. th

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

he students are at liberty to ponder, omitting idle speculation as to the exact details of unimportant personalities, and environing conditions. our theme is to be that of the magic of the soul, and the key thought, underlying all that may appear in this book, is to be found in the words of the bhagavad gita which runs as follows "though i am unborn, the soul that passes not away, though i am the lord of beings, yet as lord over my nature i become manifest, through the magical power of the soul" gita iv.6. the statistical and the academic is a necessary basis and a preliminary step for most scientific study, but in this book we will centre our attention on the life aspect, and the practical application of truth to the daily life of the aspirant. let us study how we can become practical mag

ion to his (if one may use a pronoun in speaking of a life which is an existence and yet is an extended concept) karma a point oft overlooked. this karma of his must be worked out through the method of incarnation and the subsequent result of the incarnated energy upon the substance of the form. this is symbolised for us, if we could but grasp it, in the relation of the sun to the moon "the solar lord with his warmth and light galvanises the moribund lunar lords into a spurious life. this is the great deception; and the maya of his presence" so runs the old commentary oft quoted by me in earlier books. the above concept has in it truth for the individual soul likewise. this middle principle is in process of revelation now. the lower aspect is functioning. the higher remains unknown, but th

in the one life, and the recognition of the basic unity of all creation has to be somewhat developed before any one can be trusted with certain knowledges and words of power and the manipulation of those forces which bring the subjective reality into outer manifestation. therefore, i say to you at this time, i an older and perhaps more experienced disciple and worker in the great vineyard of the lord practice harmlessness with zest and understanding, for it is (if truly carried out) the destroyer of all limitation. harmfulness is based on selfishness, and on an ego-centric attitude. it is the demonstration of forces concentrated for self-enforcement- 61- a treatise on white magic copyright 1998 lucis trust self-aggrandisement, and self-gratification. harmlessness is the expression of the

d aspect works "the white magician" works "with the eyes open, the voice proclaiming and the hands conferring- 147- a treatise on white magic copyright 1998 lucis trust these points are or technical interest to the experienced worker in magic, but of symbolic interest only to the aspirants for whom these letters are intended. that the inner vision may be ours, the eye see clearly the glory of the lord, and the voice speak only in benediction, and the hands be used only in helpfulness, may well be the prayer of each of us. rule nine condensation next ensues. the fire and waters meet, the form swells and grows. let the magician get his form upon the proper path. the necessity for purity. fundamental forms. the necessity for purity rule number nine is found on page 1017 in a treatise on cosmi

t? it was so before; it will be so again. cultivate responsiveness to the great ones, aim at mental expansion and keep learning. think whenever possible in terms abstract or numerical, and by loving all, work at the plasticity of the astral body. in love of all that breathes comes capacity to vibrate universally, and in that astral pliability will come responsiveness to the vibration of the great lord. this summation of process and of the forms is equally true of god and his cosmic creative work; of the soul, as it builds its instrument for expression, either unconsciously in the early stages or consciously in the later; of the disciple, as he seeks to express his realization of the work through group work and the organization of his life; and of perfected man, as he learns, through- 153

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

the seven sources of life and the seven rishis of all the ancient scriptures. they are the original psychic entities, imbued with the capacity to express love (which involves the concept of duality, for the loving and the loved, the desiring and the desired, must here be posited) and to emerge from subjective being into objective becoming. we call these seven by various names, as follows: 1. the lord of power or will. this life wills to love, and uses power as an expression of divine beneficence. for his body of manifestation he uses that planet for which the sun is regarded as the esoteric substitute. 2. the lord of love-wisdom, who is the embodiment of pure love, is regarded by esotericists as being as close to the heart of the solar logos as was the beloved disciple close to the heart

re love, is regarded by esotericists as being as close to the heart of the solar logos as was the beloved disciple close to the heart of the christ of galilee. this life instils into all forms the quality of love, with its more material manifestation of desire, and is the attractive principle in nature and the custodian of the law of attraction, which is the life-demonstration of pure being. this lord of love is the most potent of the seven rays, because he is on the same cosmic ray as the solar deity. he expresses himself primarily through the planet jupiter, which is his body of manifestation. 3. the lord of active intelligence. his work is more closely linked to matter and he works in cooperation with the lord of the second ray. he is the motivating impulse in the initial work of creati

he humanity which our planet has produced. the work, as i outline it, constitutes only a fraction of the work undertaken by these beings; they each have their own purpose and radius of influence, and as our earth is not one of the seven sacred planets (nor the body of manifestation of one of the basic seven rays, they have purposes and activities in which our earth plays only a minor part. 4. the lord of harmony, beauty and art. the main function of this being is the creation of beauty (as an expression of truth) through the free interplay of life and form, basing the design of beauty upon the initial plan as it exists in the mind of the solar logos. the body of manifestation- 21- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust of this life is not r

the initial plan as it exists in the mind of the solar logos. the body of manifestation- 21- a treatise on the seven rays- volume i: esoteric psychology i copyright 1998 lucis trust of this life is not revealed, but the activity emanating from it produces that combination of sounds, colours and word music that expresses through the form of the ideal that which is the originating idea. this fourth lord of creative expression will resume activity upon the earth about six hundred years hence, though already the first faint impress of his influence is being felt and the next century will see a re-awakening of creative art in all its branches. 5. the lord of concrete knowledge and science. this is a great life in close touch with the mind of the creative deity, just as the lord of the second ra

n close touch with the mind of the creative deity, just as the lord of the second ray is in close touch with the heart of that same deity. his influence is great at this time, though not as potent as it will be later. science is a psychological unfoldment in man due to this ray influence, and is only entering into its real work. his influence is waxing in power, just as the influence of the sixth lord is waning. 6. the lord of devotion end idealism. this solar deity is a peculiar and characteristic expression of the quality of the solar logos. forget not that in the great scheme of the universal universe (not just our universe) our solar logos is as differentiated and distinctive in quality as are any of the sons of men. this ray force, with the second ray, is a true and vital expression o

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

ment of the christ consciousness and the christ nature in individual man, and in the race as a whole, carries with it the solution of our world problem. most heartily do i endorse the words of arthur weigall when he says "yet the jesus of history as distinct from the jesus of theology, remains `the way, the truth, and the life; and i am convinced that concentration upon the historic figure of our lord and upon his teaching can alone inspire in this twentieth century that fervent adherence and service which in former ages could be obtained from the average layman by the expounding of theological dogmas, the threat of hell, and the performance of elaborate rites and ceremonies."1 the kingdom of god is now in process of rapid formation, as all those with forward-seeing vision and a realisatio

not "for the good that i would, i do not: but the evil which i would not, that i do "for i delight in the law of god after the inward man "but i see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members "oh, wretched man that i am! who shall deliver me from the body of this death "i thank god through jesus christ our lord."24 only through the revelation of the christ within each human being can this at-one-ment be made. only through the new birth, the baptism of spirit and of fire, and the transfiguration of the nature can deliverance be found, can unity with god be achieved. only through the sacrifice of humanity, which is the essence of the crucifixion, can the resurrection be undergone. what is true of the

the great poem saul when he says "oh, saul, it shall be a face like my face that receives thee; a man like to me thou shalt love and be loved by, for ever: a hand like this hand shall throw open the gates of new life to thee! see the christ stand" after the third initiation, the transfiguration, when the personality has been subordinated to the soul, or the indwelling christ, and the glory of the lord can shine forth through the medium of the flesh, we are faced with the supreme achievement of the crucifixion and the resurrection. then, we are told, that mysterious being, spoken of in the old testament as melchizedek, and as the ancient of days, will play his part and initiate us into the still higher mysteries. of him we are told that "this melchizedek, king of salem, priest of the most h

e knows what he has to do. this vision is spoken of as "the vision of god" but it is expressed to man in terms of god's will and the completeness of that which god intends. we are intended to be initiate into the mystery of that will. the vision of god is the vision of god's plan. no man has seen god at any time. the revelation of god comes through the revelation of christ "philip saith unto him, lord, shew us the father, and it sufficeth us "jesus saith unto him, have i been so long time with you, and yet hast thou not known me, philip? he that hath seen me hath seen the father."30 christ revealed in himself the will of god and gave to humanity a vision of god's plan for the world, this plan being the coming of the kingdom. he was god, and the word of god went forth from him. man lives by

nt is he, born when the days are shortest and the nights are longest."43 it is also interesting to remember that "the venerable bede,44 writing in the early part of the eighth century, says that `the ancient people of the anglian nation, by which he means the pagan english before their settlement in britain about a.d. 500 `began the year on december 25th, when we now celebrate the birthday of our lord; and he tells us that the night of december 24th-25th `which is the very night now so holy to us was called in their tongue modranecht, that is to say "mother's night" by reason of the ceremonies which in that night-long vigil they performed' he does not mention what those ceremonies were, but it is clear that they were connected with the birth of the sun-god. at the time when the english wer

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

standing on the way, suddenly the whole being is flooded with light and love, and the emptiness is seen as constituting that through which light and love may flow to a needy world. the purified one can dwell then in that place where dwell the blessed lords, and from that place go forth to "illumine the world of men and of the deities. there are four ways which stretch before the disciples of the lord of the world. they must all be trodden before the inner being is released, and the liberated son of god can enter, at will, what are symbolically called "the four gates into the city of shamballa, that city of the most high god, which is ever swept by the life of those who have achieved liberation through loneliness, detachment, isolated unity, and purification. a realisation of the goal and

, the longing not to fight, the thrill of finding those he fought were but brothers and himself, the anguish of defeat, the paean of his victory, these held him down. the blessed one paused and questioned 'whence come the victory and whence defeat? am i not the blessed one himself? i will invoke the angels to my aid' the trumpet sound went forth 'rise up and fight, and reconcile the armies of the lord. there is no battle. force the conflict to subside; send for the invocation for the peace of all; form out of two, one army of the lord; let victory crown the efforts of the blessed one by harmonising all. peace lies behind the warring energies- 22- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust ray five "the blessed one came forth in ignorance. he

ictory crown the efforts of the blessed one by harmonising all. peace lies behind the warring energies- 22- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust ray five "the blessed one came forth in ignorance. he wandered in a darkness deep of spirit. he saw no reason for this way of life. he sought among the many threads that weave the outer garment of the lord, and found the many ways there be, leading to the centre of the web eternal. the forms that weave that web hide the divine reality. he lost himself. fear entered in. he asked himself 'another pattern must be woven; another garment formed. what shall i do? shew me another way to weave' the word for him came forth in triple form. his mind responded to the vision clear evoked 'the truth lies hid

four "the angel of the presence stands in his beauty rare upon the lighted way. the glow of the presence pours throughout the field of combat and ends, in peace, the strife. the warrior stands revealed. his work is done. back to back, the angel and the warrior stand, their auras meeting in a radiant sphere of light. the two are one. the voice goes forth 'harmony is restored and the beauty of the lord of love shines forth. such is the plan. thus is the whole revealed. the higher and the lower meet; form and the formless merge and blend, and know themselves as one. in harmony with all united souls, i serve the plan" ray five "the angel of the presence serves the three the one above, the one below, and the one who ever is [this refers to the fact that on the fifth plane the angel is definite

ned, and which were conditioned when the creative process began. the material- 36- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust to be found in the quarries of manifested purpose is, symbolically speaking, marble, and is thus conditioned. it is not clay or slate. it is from this marble, with all the inherent attributes of marble, that the temple of the lord must be built, in conformity to the design or pattern. this conditioned substance must be accepted as existing and must be dealt with as it is. such is the parable of the ages. the design, the material, and the future temple are all subjectively related, and it is this that the soul knows. for the soul is the one who appropriates the material (already conditioned and qualified, and for ages t

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

5- discipleship in the new age- volume i copyright 1998 lucis trust let the forces of light bring illumination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation. may forgiveness on the part of all men be the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. 1935 let the lord of liberation issue forth. let him bring succour to the sons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be

bring illumination to mankind. let the spirit of peace be spread abroad. may men of goodwill everywhere meet in a spirit of cooperation. let power attend the efforts of the great ones" b. then sound the sacred word, the o.m. three times. c. close with the prayer of the personality to the soul "may the words of my mouth and the meditation of my heart be always acceptable in thy sight, oh soul, my lord and my redeemer" part vii the need for telepathic sensitivity in every group, composed of disciples, is based upon three necessities; i would like you to understand this more clearly. 1. the cultivation of an inter-relation of a telepathic nature upon the mental plane is essential. this has always been an established fact or condition in the case of a master and his disciple and between the s

itation, for your intuition needs awakening. working without attachment to results is a hard lesson for all disciples to learn but one well worth while. my special instructions for you, therefore, may cause you temporary surprise but later you will see the reason. they are as follows: first, drop all form out of your meditation work and sit in perfect silence with your attention focussed upon the lord of love which is the soul. steady your thought processes (which for- 78- discipleship in the new age- volume i copyright 1998 lucis trust you is not hard) and then drop the use of the seed thought. listen and aspire. close each meditation by pouring out love to all beings. this outflowing thought is a great releaser and each of you in the group of disciples whom i am seeking to train needs re

other three. you two are very close closer than either of you have realised. weakness for you both lies in the failure of one or other of the manifestations of power to flourish. when b. s. w. knows the true significance of beauty and you of joy, release and fuller service will be yours. june 1933 i have the same word for you again, my brother. i say to you again and yet again "let the joy of the lord be your strength" there is much to be done and in many ways. steps have been taken to fit you for what you have to do. go forward as at present. let the plan absorb you but remember at the same time that it works out step by step and that the true helper of the plan is he who visions it as it may be in the cycle of the life but who also sees the small and immediate step ahead. therein lies th

way; and in that light i see the light in others. i know i travel not alone. 3rd month the love of the soul wells up within my heart; and understanding, pity, love and self-forgetfulness arise. i carry love to all i meet. i meet men's love with love and remember not myself. 4th month the joy of the soul irradiates my life, and lightens all the burdens which those i meet may carry. the joy of the lord is my strength, and i develop strength in joy for others. 5th month the purity of the soul acts like a cleansing flood and bathes my lower self in the- 131- discipleship in the new age- volume i copyright 1998 lucis trust "waters of purification" the body of desire is rendered pure and clean and strong. i can then become a cleansing force to all i meet. 6th month the will of the soul becomes

ALICE A BAILEY13 PROBLEMS OF HUMANITY

d trained also to voice their demand for light, liberation and understanding. there will also be the skilled work of invocation as practised by those who have trained their minds through right meditation, who know the potency of formulas, mantrams and invocations and who work consciously. they will increasingly use certain great formulas of words which will later be given to the race, just as the lord's prayer was given by the christ, and the new invocation has been given out for use at this time by the hierarchy. this new religious science for which prayer, meditation and ritual have prepared humanity will train its people to present at stated periods throughout the year the voiced demand of the people of the world for relationship with god and for a closer spiritual relation to each othe

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

members of the kingdom of god, the church invisible, the spiritual hierarchy of our planet; it is dependent also upon the steadfastness of the christ's disciples in the world at this time and his initiate-workers all working in the many groups, religious, political and economic. to the above must be added what christians like to call "the inscrutable will of god" that unrecognised purpose of the lord of the world, the ancient of days (as he is called in the old testament) who "knows his own mind, radiates the highest quality of love and focusses his will in his own high place within the centre where the will of god is known" when the christ, the avatar of love, makes his reappearance then will the "sons of men who are now the sons of god withdraw their faces from the shining light and rad

inaugurating the new dispensation became clear to him. at this point, he passed through the gethsemane of renunciation. the greater, the larger and the more inclusive was revealed to him and all that hitherto seemed so vital and important was lost to sight in the greater vision. it is this living realisation of being and of identification with the divine intention of god himself, the father, the lord of the world upon levels of awareness of which we know nothing (as yet) which constituted the unfolding awareness of the christ upon the way of the higher evolution. this way he treads today and he began to tread it in palestine two thousand years ago. he knew, in a sense hitherto unknown to him, what god intended and what human destiny meant, and the part that he had to play in the working o

es of africa, groups of natives are using it and it can be seen on the desks of great executives in our major cities; it goes forth over the radio in europe and in america and there is no country or island in the world where its use is unknown. all this has taken place in the space of eighteen months. this new invocation, if given widespread distribution, can be to the new world religion what the lord's prayer has been to christianity and the 23rd psalm has been to the spiritually minded jew. there are three approaches to this great prayer or invocation: 1. that of the general public. 2. that of the esotericists, or of the aspirants and the disciples of the world. 3. that of the members of the hierarchy. first, the general public will regard it as a prayer to god transcendent. they will no

was always attentive. frequently we read in the new testament that "the father spoke to him" or that "he heard a voice" unheard by others, or that the words were heard "this is my beloved son" several times, we read, the seal of affirmation (as it is spiritually called) was given to him. only the father, the planetary logos, the "one in whom we live and move and have our being (acts xvii.28, the lord of the world, the ancient of days (dan. vii.9) can speak this final affirmative word. there are, as well we know, five crises or initiations which concern the master jesus the birth at bethlehem, the baptism, the transfiguration, the crucifixion and the resurrection but lying behind this obvious and practical teaching, lies an undercurrent or thought of something much higher and of greater im

and years ago, that affirmative voice will surely again be heard and divine recognition of his coming will be accorded. then the christ will take that stupendous initiation of which we know nothing except that two divine aspects will blend and fuse in him (love-wisdom in full manifestation, motivated by divine will or power. then the buddha and the christ will together pass before the father, the lord of the world, will together see the glory of the lord and eventually pass to higher service of a nature and a calibre unknown to us. i write here in no fanatical or adventist spirit; i speak not as a speculative theologian or an exponent of one phase of religious, wishful thinking. i speak because many know that the time is ripe and that the appeal of simple, faithful hearts has penetrated to

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

the third ray of active intelligence, working towards the manifestation of beauty. 5. the energy of the will aspect of divinity. this has been but little expressed and understood by humanity up to the present, but the time has now come when it must be better comprehended. the demand from our innumerable planetary forces has not hitherto been adequate to invoke it and for its invocation the great lord of the world has patiently waited. the call has now gone forth. its first faint notes were heard two hundred years ago and the sound and demand has increased in volume and potency until today this great energy is making its presence unmistakably felt. i am anxious to have you realise the potency and the effect of these energies as they play upon our planet, evoke response good and bad and pro

and dominating first ray personalities- 7- the destiny of the nations copyright 1998 lucis trust into the theatre of world activity. these people are in direct contact with this shamballa force and are sensitive to the impact of the will energy of deity. according to their type of personality and their point in evolution will be their reaction to this force and their consequent usefulness to the lord of the world as he works out his plans of world unfoldment. the energy of the will of god works through them, though stepped down and often misused and misapplied, by their differing and limited personalities, and interpreted unsatisfactorily by their undeveloped consciousness. these people are found in every field of human affairs. they are the dominant persons, and the dictators in every as

your individual lot and difficulties harder. i would also remind you that the use of first ray energy inevitably means destruction in the early stages but fusion and blending in the later and final results. if you study the nations of the world today from this angle, you will see this shamballa energy of will working out potently through the agency of certain great outstanding personalities. the lord of shamballa in this time of urgency, from love of the life aspect and from understanding of the plan as well as from love of humanity, is sending forth this dynamic energy. it is form destroying and brings death to those material forms and organised bodies which hinder the free expression of the life of god, for they negate the new culture and render inactive the seeds of the coming civilisa

as, therefore, been confined almost entirely to the hierarchy whose members are equipped to handle it and to assimilate it correctly and also to use it for the benefit of humanity. now the experiment is being attempted of permitting man to receive it and its impact, free from the mediation of the hierarchy. it may prove a premature and abortive effort but the issues are not yet determined and the lord of shamballa, with his assistants and with the aid of the watching members of the hierarchy, are not discouraged over the initial results. humanity is responding unexpectedly well. there has been much success along this line but the results do not appear with clarity to intelligent human beings because they refuse to see anything except the destructive aspect and the disappearance of the form

ot grasp or view these great mental trends as does the hierarchy. hence much of your confusion and your difficulty. if we consider these three great planetary centres and their relationships in tabular form we can get the general idea more clearly in mind: i. shamballa. will or power. planetary head centre, the holy city. purpose. plan spiritual pineal gland. life aspect. ruler- sanat kumara, the lord of the world. the ancient of days. melchizedek. ii. the hierarchy. love-wisdom. planetary heart centre. the new jerusalem. consciousness. group unity. ruler- the christ. the world saviour- 12- the destiny of the nations copyright 1998 lucis trust iii. humanity .a ctive intelligence. planetary throat centre. the city, standing foursquare. self-consciousness. creativity. ruler- lucifer. son of

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

for a real analysis and not just four sentences of definition. before i enlarge upon this subject i would like you to organise your minds on the matter, using definitions as a guide to your thought, yet stating the problem as you see it, and seeking to see the differences existing between these four aspects of the world glamour. 2. say each day, with care and thought, a very familiar prayer, the lord's prayer. it has many meanings and the trite and usual christian significance is not for you. ponder on this most- 16- glamour: a world problem copyright 1998 lucis trust ancient formula of truth and interpret it entirely in terms of a formula for the dissipation of illusion. write an exegesis on it from this angle, taking it phrase by phrase and regarding it as giving us seven keys to the se

ld problem copyright 1998 lucis trust ancient formula of truth and interpret it entirely in terms of a formula for the dissipation of illusion. write an exegesis on it from this angle, taking it phrase by phrase and regarding it as giving us seven keys to the secret of the elimination of glamour. the formula (which is not essentially a prayer) can be divided as follows: a. invocation to the solar lord. b. seven sentences, embodying seven keys for the dissipation of illusion. c. a final affirmation of divinity. use your intuition and apply these all to the subject of glamour and see at what knowledge you will arrive. then write it down in the form of an interpretation or article and we may arrive at much value. 3. keep a copy of your full moon record and, at the close of six months, subject

this point by pointing out to you that the hatred or the dislike (if hatred is too strong a word) that any of you may feel for the activities of the german government, and for the line that they have taken against the jewish people, might be turned with almost equal justification against the jews themselves. the latter have always been separative and have regarded themselves as "the chosen of the lord" and have never proved assimilable in any nation. the same can be said of the germans, and from many they evoke the same reaction as they mete out to the jew, though not the physical persecution. neither attitude, as you well know, is justifiable from the angle of the soul; they are both equally wrong, and this is a point of view which the jew and the anti-jew must eventually understand and

ore world order and to lay those foundations which will guarantee a better and more spiritual way of life. these constructive attitudes and undertakings must be assumed individually by every person, and by nations as collective wholes. the first is being undertaken at this time. the second remains as yet to be done. 5. bringing home to the nations of the world the truths taught by the buddha, the lord of light, and the christ, the lord of love. in this connection it might be pointed out that basically: a. the axis nations need to grasp the teaching of the buddha as he enunciated it in the four noble truths; they need to realise that the cause of all sorrow and woe is desire desire for that which is material. b. the united nations need to learn to apply the law of love as enunciated in the

aura. so it is today with the entire problem of ending the world glamour and illusion which fundamentally lie behind the present acute situation and world catastrophe. the possibility of such a dispelling and dissipation is definitely centred in the two avatars, the buddha and the christ. within the world of glamour the world of the astral plane and of the emotions appeared a point of light. the lord of light, the buddha, undertook to focus in himself the illumination which would eventually make possible the dissipation of glamour. within the world of illusion the world of the mental plane appeared the christ, the lord of love himself, who embodied in himself the power of the attractive will of god. he undertook to dispel illusion by drawing to himself (by the potency of love) the hearts

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

will thus gain some idea of the subtlety of the whole subject, of its close relation to energy impacts and of its group reception as differentiated from individual reception, as is the case in any telepathic rapport. 1. the impression of shamballa by: a. members of the great white lodge on sirius. the recipients of this impression are the highest members of the great council, presided over by the lord of the world. so subtle is this impression that these great lives can only receive it with accuracy when in full joint conference of the entire council, and also after due preparation. b. from one or other of the constellations which are at any particular time astrologically en rapport with our planet. this impression can only be received by the great council when sitting in conclave with a m

e council. c. from a triangle of circulating energy, emanating from the two planets which with our planet- 25- telepathy and the etheric vehicle copyright 1998 lucis trust the earth form a triangle in any particular cycle. this impression is received by the three buddhas of activity for distribution to the hierarchy. d. from the planet venus, the earth's alter ego. this makes its entrance via the lord of the world and three of his council who are chosen by him at any specific time to act as recipients. these are the major entering impressions, recorded by what is glibly called "the universal mind" the mind of god, our planetary logos. there are other entering impressions, but to them i do not refer, as any reference would be meaningless to you. 2. the impression of the hierarchy by: a. sha

his. consciousness is inherent in all forms of life. that is an occult platitude. it is an innate potency which forever accompanies life in manifestation. these two, related through manifestation, are in reality atma-buddhi, spirit-reason, dedicated for the term of the creative period to a simultaneous functioning; the first result of their relation is the appearance of that which will enable the lord of the world to express his own unknown inscrutable purpose. during the cycle of manifestation, this combination of life-awareness, spirit-reason, atma-buddhi, is the product of the multiplicity in unity of which we hear so much demonstrating as activity, quality, ideology, rationality, relationship, unity, and many other expressions of the divine nature. in the earlier part of a treatise on

fertile fields of illumination. as regards shamballa, the impression there received is not the result of invocation which in due course evokes extra-planetary response, as is the case between the hierarchy and shamballa, and the hierarchy and humanity, with certain changes during the process of stepping down or of descent. that which impresses shamballa and is received by the grand council of the lord of the world, comes via sanat kumara because he is in close contact with other planetary logoi or groups of planetary logoi, wielding a united, focussed, intelligent will. it is sanat kumara whose task it is to impress the lives who meet periodically in the council chamber with the next phase of unfolding purpose. this purpose is later "occultly reduced" or stepped down until it emerges as th

gnisable and indefinable by advanced humanity. the words "atmic realisation" are most interesting, for they refer to the quality and the mass of will energy which could be made available by the pledged and unified hierarchy to carry out the imminent plan. never forget that in considering shamballa and the plan, we are thinking entirely within the limits of the expression of the will aspect of the lord of the world, and this except for advanced initiates is well-nigh impossible. this factor has to be accepted theoretically, even if not yet understood. to these two unalterable requirements the hierarchy contributes the faculty of pure reason, which is the governing faculty of the hierarchy and which brings into activity the quality to which man has erroneously given the name of "love. this e

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

ve hierarchy is in reality the ninth and that is why it is called the hierarchy of initiates. this can be seen by referring to the chart- 21- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 4. we are told in a treatise on cosmic fire that in the ninth, tenth and eleventh hierarchies (counting from the bottom upwards) lies the clue to the nature of agni, the lord of fire, the sum total of systemic vitality. 5. much light can come to the earnest student through a study of the numbers connected with these hierarchies. a. the first 5 are regarded as pure abstractions. b. hierarchy one has the numbers 6.1.7. hierarchy two has the numbers 7.2.6. hierarchy three has the numbers 8.3.5. hierarchy four has the numbers 9.4.4. hierarchy five has the numbers 10.5

owest and there control, to know the uttermost and thus to face all experience" thus runs an ancient statement. the keynotes of the sign aries are four in number, all conveying the same idea. they can be expressed in the following four injunctions which are given, symbolically, to the incarnating soul: 1. express the will to be and do. 2. unfold the power to manifest. 3. enter into battle for the lord. 4. arrive at unity through effort. creation being activity strife synthesis, these are the nature of the lord of the first constellation and enable him to influence our planet to these results. and thus the great cycle of struggle towards expression starts and the foundational words of the secret doctrine, with which you are all so familiar, expresses the goal and the purpose of the first si

as hitherto veiled, appears and dominates the scene at the end of the greater world cycle. we are told that the incarnating minds, human beings, the solar angels, came originally from venus, but they in turn give place to the monad, the one. mind gives place to intuition and reason to pure perception. 3. saturn "falls" in aries. this has two meanings, for this is a dual sign. first: saturn is the lord of karma, the imposer of retribution and the one who demands full payment of all debts and who therefore condemns us to the struggle for existence, both from the form side and from the soul side. saturn, therefore "fell" when man fell into generation. he "followed the sons of men down into their low place" second: saturn's power is completely ended and his work accomplished when man (the spir

kingdoms of nature. these are the expression of the anima mundi or of the world soul. 2. humanity, the individualised and finally initiated man. this is the embodiment of the human soul or ego, a differentiation of the world soul, which expresses itself as a personality (a correspondence to the spirit of the planet) and finally as a spiritual soul (a correspondence to the planetary logos. 3. the lord of the planet, one of the great lives or sons of god, at present regarded as "an imperfect god" as far as our planet is concerned and yet, from the angle of humanity, perfect indeed. the above triple division expresses the three major aspects of the ancient and esoteric science of- 69- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust astrology and its th

enewed or increased planetary energy and ray energy in a more dynamic manner. in the case of sagittarius these energies are venus, the moon, the earth and pluto. 6. the planetary ruler of a hierarchy. in this particular case, this planet is mars, ruling the sixth creative hierarchy, the lunar lords (the elementals of the threefold personality) who have to be brought under the control of the solar lord. a study of the above will reveal most interesting relationships and prove my point anent the multiplicity of energies to which the wonderful mechanism of man can respond and to which, as evolution proceeds, he can become increasingly sensitive. i cannot here enter into a detailed analysis of the many energies which pour through the disciple as he arrives at the final stages upon the mutable

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

s, who is a prominent ecclesiastic of the church of england and was at one time dean of cape colony. his mother was the guardian, appointed by the courts of chancery, to take care of my sister and myself. she was my father's youngest sister, and laurence was one of her six boys with whom we spent much time as children. her husband, my uncle clare, a somewhat hard and stern man, was the brother of lord rosse and son of the lord rosse of telescope fame, mentioned in the secret doctrine. as a child i was terrified of him, yet before he died, he showed me another side of his nature and one which is not well known. his exceeding kindness to me during the first world war when i was stranded in great poverty in america, i shall never forget. he wrote me helpful and understanding letters and made

l the masters are eternally dedicated. i realised for the first time, though in a dim and uncertain manner, the unity of all manifestation and that all existence the material world, the spiritual realm, the aspiring disciple, the evolving animal and the beauty of the vegetable and mineral kingdoms constituted one divine and living whole which was moving on to the demonstration of the glory of the lord. i grasped faintly that human beings needed the christ and the buddha and all the members of the planetary hierarchy, and that there were happenings and events of far greater moment to the progress of the race than those recorded in history. i was left bewildered, because to me (at that time) the heathen were still heathen and i was a christian. deep and fundamental doubts were left in my min

for india accompanied by gertrude davies-colley who undertook to stay with me and take care of me as i was obviously too ill to be left alone- 56- the unfinished autobiography copyright 1998 lucis trust so i went back to my job and did it, having no faintest idea how my life would work out; making up my mind to live one day at a time and not to look ahead into the future. i had confidence in the lord and in my friends and so i just waited. in the meantime "aunt alice" got in touch with walter evans. his time in the army was nearly up and he was booked to leave india. she paid all his expenses to go to the united states and there to take a theological course and so become a clergyman of the episcopal church, the american equivalent of the church of england. this she did to give him a socia

nt away to san francisco, the telephone rang and it was the grocery store. the owner was a jew and a very ordinary looking jew. i had never done anything for him except be courteous and, being british, had made it evident that i had no anti-jew feeling. there has never been any anti-semitic attitude in great britain, particularly in my youth there. some of our greatest men have been jews, such as lord reading- 67- the unfinished autobiography copyright 1998 lucis trust viceroy of india, and others. this man asked me over the phone for my order. i asked him how much we owed him and he said "over two hundred dollars" but that he was not worrying as he knew it would be paid even if it took five years. then he added "if you don't send in an order i shall have to send up what i think you need a

pidity, grasping whole paragraphs and pages as quickly as other people read a sentence. i forget what is the technical name for this visual capacity. lots of people do it and more could if they tried. i came to an arrangement with my own conscience regarding my duty as a mother and as a housekeeper. i had watched a woman of my acquaintance who had five children. she apparently had a call from the lord to go and teach and she went and taught at the expense of the children whom she left at home in the care of the eldest girl, just fifteen years old. the child did her best but caring for four other children is no joke. we all had to help feed them and bathe them and, when necessary, discipline them. it was a lesson to me and a horrible example of what not to do. so i decided that until the gi

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

he laws of healing, as well as one of the rules for the healer. study these with care. law ii disease is the product of, and subject to, three influences. first, a man's past, wherein he pays the price of ancient error. second, his inheritance, wherein he shares with all mankind those tainted streams of energy which are of group origin. thirdly, he shares with all the natural forms that which the lord of life imposes on his body. these three influences are called "the ancient law of evil sharing" this must give place some day to that new law of ancient dominating good which lies behind all that god made. this law must be brought into activity by the spiritual will of man. what is a law, my brother? it is the imposition (upon both the lesser and the more important) of the will and purpose o

ion "all disease is the result of inhibited soul life. this is true of all forms in all kingdoms "disease is the product of and subject to three influences. first, a man's past wherein he pays the price of ancient error. second, his inheritance wherein he shares with all mankind those tainted streams of energy which are of group origin. thirdly, he shares with all the natural forms that which the lord of life imposes on those forms. those three influences are called the ancient law of evil sharing. this must give place some day to that new law of ancient dominating good. this law will be brought into activity by the spiritual will of man" if you analyse the four causes of disease here given, you will note that disease will eventually be controlled by the release of the soul in all forms, a

s life can flow through the aggregate of organisms which constitute any particular form. law ii disease is the product of, and subject to, three influences: first, a man's past, wherein he pays the price of ancient error; second, his inheritance, wherein he shares with all mankind those tainted streams of energy which are of group origin; third, he shares with all the natural forms that which the lord of life imposes on his body. these three influences are called "the ancient law of evil sharing" this must give place someday to that new "law of ancient dominating good" which lies behind all that god made. this law must be brought into activity by the spiritual will of man. law iii diseases are an effect of the basic centralisation of a man's life energy. from the plane whereon those energi

e energies of the spiritual triad, of the threefold egoic lotus and of the triple personality, thus again making the nine of initiation. the energies thus synchronised and focussed in, around and above the head are of great beauty and extensive radiation, plus dynamic effectiveness. they serve to relate the initiate to all parts of the planetary life, to the great council at shamballa, and to the lord of the world, the final initiator via the buddha and one of the three buddhas of activity. the buddha, in a most peculiar sense, relates the initiate to the second aspect of divinity that of love and therefore to the hierarchy; the buddhas of activity relate him to the third aspect of divinity, that of active intelligence. thus the energy of will, of consciousness and of creativity meet in hi

tion of a personality. i throw out these ideas to students, hoping that some research may follow which will relate this subject of the centres to the recognised facts of coordination, integration and their effects in producing greatness. for those of you who are students of the secret doctrine, there is much to be unfolded anent the relation of the "lunar lords" the barhishad pitris, to the solar lord or angel. the field of work of the former is the sacral centre, par excellence; that of the solar angel is the throat centre. e. the sacral centre registers the energy of the third aspect of divinity, just as the solar plexus centre registers that of the second aspect and the basic centre expresses the energy of the first aspect. here again you have the lower centres reflecting the throat, he

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

of ascension" ascension out of even triadal life into that of pure being and of monadic existence. in this great judgment all decision lies in the conclusive thinking of sanat kumara. it is his judgment; neither the sheep nor the goats, nor the great mass of men from among whom they have emerged, can affect that decision in the slightest degree. any moment or climax of decision on the part of the lord of the world institutes new law and brings into play new energies. laws are only the unalterable conditions brought about by the activity, the orientation and the emanated decisive thoughts of the one in whom we live and move and have our being, just as the activities, the orientation and the thinking of a human being carry the cells and the atoms of his body along the line of his wishes. ene

rams than the second ray ashram of k.h. or my own. i have given to them the basic teaching which they would have received from their own masters and because my ashram is a second ray ashram they have had an imperative stimulus given to their love nature, and their sense of universality has been developed, in order to fit them for the work of the coming cycle. in the cycle now so near at hand, the lord of love will seek to organise the new era along the new or aquarian lines. in the series of papers on the externalisation of the ashrams or of the hierarchy*(6) we are in reality considering the goal or supreme expression of the teaching given to many disciples anent that great event teaching intended to evoke their intelligent cooperation. in your preceding series of instructions i dealt spe

and wisely) available to our senior disciples. it might be said symbolically that "the point of the triangle is based in the courts of heaven (shamballa) and from that point two streams of power pour forth into the realm of soul and into the heart of the disciple. thus is the triad formed; then are the energies related unto the world of men; thus can the will of god appear, and thus can the great lord who guards the council chamber of this sphere of solar life carry his purpose to the holy groups (the ashrams. a.a.b, and thence into the minds of men, and this because their hearts are safeguarded by the fire of love" ponder upon this ancient writing: it refers to the cycle immediately confronting us, of which the work i am at this time seeking to do is but a tiny living part. therefore, as

teries, bring the first two initiations into a relative prominence as integral parts of the coming world religion, familiarise the whole of mankind with the fact of the subjective world, and finally bring the most developed of the sons of men into a faint glimmer of understanding of the essential reality underlying all phenomena, and give some grasp of the purpose of shamballa and the will of the lord of the world. humanity has now reached a point of development where there is a definite grasp of the plan of the hierarchy call it brotherhood, sharing, internationalism, unity or what you will. this is a growing and factual apprehension and is a general recognition by the thinkers and esotericists of the world, by the religious people of enlightenment, by broad minded statesmen, and even tod

divine will, eludes as yet the most advanced. the work of the next few centuries will bring about changes in this respect, and these changes will be brought about by the work done in the ashrams of the masters, guided by the ashrams of the chohans, welded together in the great ashram of the hierarchy itself, and moving ever into closer relation with the great council chamber of sanat kumara, the lord of the world, in shamballa. this has to be brought about on earth by disciples, acting under instructions such as i now give you and by their prompt collaboration with their masters. the doing of this will invoke the creative imagination of the disciple, and this, in its turn, will be conditioned and controlled by the illumined mind. a second stage comes when the disciple, having considered t

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

e the keynote at this time. let power attend the efforts of the great ones. so let it be, and help us to do our part. 1935 let the lords of liberation issue forth. let them bring succour to the sons of men. let the rider from the secret place come forth, and coming, save. come forth, o mighty one. let the souls of men awaken to the light, and may they stand with massed intent. let the fiat of the lord go forth: the end of woe has come! come forth, o mighty one. the hour of service of the saving force has now arrived. let it be spread abroad, o mighty one. let light and love and power and death- 1- copyright 1998 lucis trust fulfil the purpose of the coming one. the will to save is here. the love to carry forth the work is widely spread abroad. the active aid of all who know the truth is al

of intelligence, which are only other names for the rays of will or power, of love-wisdom and of active intelligence. 4. government by dictatorship. this type of government divides itself into three parts: a. rule by a monarchy, limited usually today by the will of the people, or rather by the politicians of the period, but symbolic of the ultimate rule of the hierarchy under the kingship of the lord of the world. b. rule by the leader of some democratic country, who is usually called a president, or by some statesman (no matter by what name he may choose to be called) who is frequently an idealist, though limited by his faulty human nature, by the period in which he lives, by his advisors, and by the widespread corruption and selfishness. a study of such men who have held office in this

of human beings who are far more ancient in their origin than we are, will form one humanity and then there will be peace on earth. why our planet and this solar system should have been constituted the nursery for the seeds of separativeness and why this remnant of humanity, far more advanced than ours, should have been destined to work out its future on our earth, is hid in the knowledge of the lord of shamballa, and is unattainable knowledge for you and, indeed, for many in the hierarchy. it is simply a fact to be accepted by you. the solution will come, as i said, when the races regard the jewish problem as a humanitarian problem but also when the jew does his share of understanding, love and right action. this he does not yet do, speaking racially. he must let go of his own separative

force. again, that force which we regard as emanating from the strictly human centre, the third ray type of energy, is of the third or creative order; and in these three energies you have, in reality, the expression of the three major centres of the planetary logos. the first or will energy is, as you know, focussed in sanat kumara, the ancient of days (as he is called in the christian bible, the lord of shamballa, who is the embodiment of the personality of the planetary logos. the love force is focussed through the two great spiritual lords of the hierarchy, the buddha and the christ, who are both embodiments of the heart centre of the planetary logos, for the buddha represents the twelve-petalled lotus in the head, of which the christ represents the counterpart, the twelve-petalled lotu

from the beginning. it might be of value here if we considered the three great planetary centres and their relationships in tabular form and thus get the general idea more clearly in mind. 1. shamballa..will or power..planetary head centre the holy city..purpose..plan..spiritual pineal gland- 70- the externalisation of the hierarchy copyright 1998 lucis trust life aspect ruler: sanat kumara, the lord of the world the ancient of days melchizedek 2. the hierarchy..love-wisdom..planetary heart centre the new jerusalem..u. nity..at-one-ment group consciousness ruler: the christ the world saviour 3. humanity..a. ctive intelligence..planetary throat centre the city, standing foursquare..creativity self-consciousness ruler: lucifer son of the morning the prodigal son this shamballa energy now fo

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

t to itself similar lives and this will result in a dual danger. these dangers are: one: the gathering into the form, through the dominant note sounded by the form elemental, of matter with a synchronous vibration. this will tend to increase the magnitude of the task before the ego and sweep into increasing dominance the lower man. the "lunar lords" will become increasingly powerful and the solar lord correspondingly less august. two: the man will find himself surrounded in time with thoughtforms of a lower order (from the standpoint of the soul) and before he can penetrate into the arcana of wisdom and find his way into the master's world he will have to dispel the clouds of thoughtforms which he has attracted to himself. unless the disciple learns that aspiration and self-discipline must

o the master's world he will have to dispel the clouds of thoughtforms which he has attracted to himself. unless the disciple learns that aspiration and self-discipline must proceed side by side, he will find that the spiritual energy he may appreciate and contact will only serve to stimulate the latent seeds of evil in his nature and thereby demonstrate the exactitude of the truth that the great lord taught when he pictured the man who swept his house, cast out seven devils and eventually was in a worse condition than ever. it is essential that aspirants should understand the nature of the lower man and should grasp the fact that every coherent system has its varying types of energy, and that perfection is achieved when the highest type of energy inherently possible dominates. if the lowe

the four sides of the square" they are the "lower quaternary "the imprisoning cubes" or the cross upon which the inner spiritual man is to be crucified. these four elementals have an intelligence all their own, are upon the involutionary arc, are following the law of their own being when they tend to become powerful, and thereby fully express that which is in them. c. a dominant controlling lunar lord who is that which we understand by the term the 'lower personality; he (if the personal pronoun can be used) is the sumtotal of the physical, astral and mental elementals, and it is this power which at present forces the 'fiery energies' of the body to feed the lower three centres. the etheric body has a unique and curious position, being simply the vehicle for prana or life and the centre wh

self-consciousness. this aspect of the matter is as yet but little comprehended by the sons of men. if they but realised that by a disposition to fall under lunar control they drive the tiny lives in their little system deeper into the darkness of ignorance, they might more rapidly assume their just responsibilities; if they realised that by the constant attempt to impose the rhythm of the solar lord upon the aggregate of the lunar lords, they were driving these lives onward to self-conscious unfoldment, they might proceed more earnestly and more intelligently. this is the message that must go forth, for all the varying aspects of the life of god are interdependent and not one proceeds onward into fuller realisation without benefitting the entire group. a few simple suggestions i will giv

is of course not possible for me to give you any true picture of the interior events and happenings in the life of our planetary being. i can only indicate and point out that the world situation is simply an embodiment of the reaction and the response by mankind to great paralleling and originating happenings which involve the following groups: 1. the emanating avatar and his relationship to the lord of the world, our planetary logos. 2. the lords of liberation, focussed in their high place, as they become conscious of the invocation of humanity and become more closely related to the three buddhas of activity. 3. the great council at shamballa and the planetary hierarchy. 4. the buddha and his arhats as they unitedly cooperate with the christ and his disciples, the masters of the wisdom

ALICE BAILEY THE LABOURS OF HERCULES

uth is slowly grasped; the needed lesson learnt; the nature purified and taught until the cross is seen- that fixed and waiting cross which crucifies the sons of men, stretched out on the crosses of those who serve and save. from out the mass of men, one man stood forth in ancient days and caught the great presiding elder's watching eye, he who eternally presides within the council chamber of the lord. he turned to one who stood, close at his hand, and said "who is that soul upon the way of life, whose light can now be dimly seen" quickly the answer came "that is the soul who, on the way of life, experiences and seeks the clear light which shines from the high place "let him proceed upon his way, but watch his steps [2] the swiftly passing aeons ran their course. the great wheel turned and

een" quickly the answer came "that is the soul who, on the way of life, experiences and seeks the clear light which shines from the high place "let him proceed upon his way, but watch his steps [2] the swiftly passing aeons ran their course. the great wheel turned and, turning, brought the seeking soul upon the way. later, there came a day when the presiding one, within the council chamber of the lord, again drew to the circle of his radiant life the seeking soul "whose is this soul upon the way of high endeavor whose radiance dimly shineth forth" came the reply "a soul who seeks the light of understanding, a struggling soul "tell him from me to return the other way and then to travel round the circle. then will he find the object of his search. watch o'er his steps and, when he has an und

way. they found the way. they passed the gates and struggled towards the mountain top, and towards the place of death and sacrifice. the watching teacher saw a man emerge from out this crowd, mount the fixed cross, demanding deeds to do, service to render unto god and man, and willingness to travel the way to god. he stood before the great presiding one who works within the council chamber of the lord and heard a word go forth "obey the teacher on the way. prepare for the last tests. pass through- 5- the labours of hercules each gate and in the sphere which they reveal and guard, perform the labor which befits their sphere. learn thus the lesson and begin with love to serve the men of earth" then to the teacher went the final word "prepare the candidate. give him his labors to perform and

ies to taurus via pisces (clockwise. finally, the changing focus of the life and the steady application to the twelve labors in the twelve signs enables the disciple to become the triumphant victor. then he can comprehend the significance of the fourth key thought and can exclaim in unison with the cosmic deity "listen to this great secret. although i am above birth and rebirth, or law, being the lord of all there is, for all emanateth from me, still do i will to appear in my own universe and am therefore born by my power and thought and will (the bhagavad gita, as compiled and adapted by yogi ramacharaka [14] hercules the disciple- the myth he stood before his teacher. dimly he understood that a crisis was upon him, leading to change of speech, of attitude and plan. the teacher looked him

wrestle with desire. will you stand free, or will the serpent meet you with his wiles and pull you down to earth? what will you do? prepare to prove your words and liberty. boast not, my son, but prove to me your freedom and your deep desire to serve" the teacher sat in silence and hercules withdrew and faced the first great gate. then the presiding one, who sat within the council chamber of the lord, spoke to the teacher and bade him call the gods to witness the endeavor and start the new disciple on the way. the teacher called. the gods replied. they came and gave to hercules their gifts and many words of sage advice, knowing the tasks ahead and the perils of the way. minerva handed him a robe, woven by herself, a robe that fitted well, of beauty rare and fine. he put it on, with triump

AN INTRO TO STUDY OF THE KABALAH

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

of the gnostics, embodying notions derived from the pythagoreans, the platonists and from indian brahmanism and buddhism. let us more fully consider the conceptions of the divinity. isaac myer writes--god may be regarded from four points of view; as the eternal one, or ain sup, ain suph; as ahih, aheie, i am; as ihvh, who was, is and will be; and as alhim, elohim, god in nature, called adonai or lord. in the english old testament the word ihvh is translated lord, and elohim by god: boutell calls jah a contraction of jehovah. the jehovah of the old testament--as a tribal deity of personal characteristics, demonstrating his power and glory to a chosen people; oppressing other nations to do them service, and choosing as his special envoys and representatives men whom our civilisation would h

forms, and were not subject to appetites or passions, they dwelled in light in the gn oidn, garden of aidin, of eden, of pleasant peace (zohar ii. 229b. the man and the woman before their descent to this world were as one--androgynous; at incarnation they were separated into sexes. the first human pair broke the first commandment, they sinned and were doomed to a complete descent into matter; the lord god made them "coats of skin" he gave them material bodies, and with these came the need of food, and the passions required to bring forth a succession of earthly bodies. yet man is still the copy of god on earth; his form is related to the tetragrammaton of jehovah ihvh, for in a diagram, yod is as the head, heh the arms, vau the body, and the final heh the lower limbs (see zohar ii. 42a. th

APOCALYPSE MOSES

story of adam and eve after they had gone out of paradise. chapter 1. 1 and adam knew his wife eve and went upwards to the sun-rising and abode there eighteen years and two months. 2 and eve conceived and bare two sons; adiaphotos, who is called cain and amilabes who is called abel. chapter 2. 1 and after this, adam and eve were with one another and while they were sleeping, eve said to adam her lord 'my lord, adam, behold, 2 i have seen in a dream this night the blood of my son amilabes who is styled abel being poured into the mouth of cain his brother and he went on drinking it without pity. but he begged him to leave him a little of it. 3 yet he hearkened not to him, but gulped down the whole; nor did it stay in his stomach, but came out of his mouth. 4 and adam said 'let us arise and

en, i am crushed by the burden of trouble' 5 and they say to him 'what is trouble' chapter 6. 1 and seth answered and said to him 'hast thou called to mind, father, the fruit of paradise of which thou usedst to eat, and hast been grieved in yearning for it 'if this be so, tell me (and) i will go and bring thee fruit from paradise. 2 for i will set dung upon my head and will weep and pray that the lord will hearken to me and send his angel (and bring me a plant from paradise, and i will bring it thee that thy trouble may cease from thee' 3 adam saith to him 'nay, my son seth, but i have (much) sickness and trouble' seth saith to him 'and how hath this come upon thee' chapter 7. 1 and adam said to him 'when god made us, me and your mother, through whom also i die, he gave us power to eat of

saith to him 'and how hath this come upon thee' chapter 7. 1 and adam said to him 'when god made us, me and your mother, through whom also i die, he gave us power to eat of every tree which is in paradise, but, concerning that one only, he charged us not to eat of it, and through this one we are to die. 2 and the hour drew nigh for the angels who were guarding your mother to go up and worship the lord, and i was far from her, and the enemy knew that she was alone and gave to her, and she ate of the tree of which she had been told not to eat. 3 then she gave also to me to eat. chapter 8. 1 'and god was wroth with us, and the lord came into paradise and called me in a terrible voice and said "adam, where art thou? and why hidest thou from my face? shall the house be able to hide itself from

saith to me "since thou hast abandoned my covenant, i have brought upon thy body seventy-two strokes; the trouble of the first stroke is a pain of the eyes, the second stroke an affection of the hearing, and likewise in turn all the strokes shall befall thee' chapter 9. 1 as he said this to his sons, adam groaned sore and said 'what shall i do? i am in great distress' 2 and eve wept and said 'my lord adam, rise up and give me half of thy trouble and i will endure it; for it is on my account that this hath happened to thee, on my account thou art beset with toils and troubles' 3 but adam said to eve 'arise and go with my son seth near to paradise, and put earth upon your heads and weep and pray god to have mercy upon me and send his angel to paradise, and give me of the tree out of which t

e and i will tell thee a word whereby thou mayst have profit" 2 and he arose and came to him. and the devil saith to him "i hear that thou art wiser than all the beasts, and i have come to counsel thee. 3 why dost thou eat of adam's tares and not of paradise? rise up and we will cause him to be cast out of paradise, even as we were cast out through him" 4 the serpent saith to him "i fear lest the lord be wroth with me" 5 the devil saith to him "fear not, only be my vessel and i will speak through thy mouth words to deceive him" chapter 17. 1 and instantly he hung himself from the wall of paradise, and when the angels ascended to worship god, then satan appeared in the form of an angel and sang hymns like the angels. 2 and i bent over the wall and saw him, like an angel. but he saith to me

APOCRYPHON OF JOHN

he fifth is sabaoth, he has a dragon's face; the sixth is adonin, he had a monkey's face; the seventh is sabbede, he has a shining fire-face. this is the sevenness of the week "but yaltabaoth had a multitude of faces, more than all of them, so that he could put a face before all of them, according to his desire, when he is in the midst of seraphs. he shared his fire with them; therefore he became lord over them. because of the power of the glory he possessed of his mother's light, he called himself god. and he did not obey the place from which he came. and he united the seven powers in his thought with the authorities which were with him. and when he spoke it happened. and he named each power beginning with the highest: the first is goodness with the first (authority, athoth; the second is

god, and there is no other god beside me' but by announcing this he indicated to the angels who attended him that there exists another god. for if there were no other one, of whom would he be jealous "then the mother began to move to and fro. she became aware of the deficiency when the brightness of her light diminished. and she became dark because her consort had not agreed with her" and i said "lord, what does it mean that she moved to and fro" but he smiled and said "do not think it is, as moses said 'above the waters' no, but when she had seen the wickedness which had happened, and the theft which her son had committed, she repented. and she was overcome by forgetfulness in the darkness of ignorance and she began to be ashamed. and she did not dare to return, but she was moving about

at they call the tree of knowledge of good and evil, which is the epinoia of the light, they stayed in front of it in order that he (adam) might not look up to his fullness and recognize the nakedness of his shamefulness. but it was i who brought about that they ate" the apocryphon of john http//www.pseudepigrapha.com/apocrypha_nt/apocjn.html 9 of 12 8/16/2006 5:17 pm and to i said to the savior "lord, was it not the serpent that taught adam to eat" the savior smiled and said "the serpent taught them to eat from wickedness of begetting, lust (and) destruction, that he (adam) might be useful to him. and he (adam) knew that he was disobedient to him (the chief archon) due to light of the epinoia which is in him, which made him more correct in his thinking than the chief archon. and (the latt

the foreknowledge of the pure light, that i might teach them and awaken them out of the depth of sleep. for they were both in a fallen state, and they recognized their nakedness. the epinoia appeared to them as a light; she awakened their thinking "and when yaltabaoth noticed that they withdrew from him, he cursed his earth. he found the woman as she was preparing herself for her husband. he was lord over her, though he did not know the mystery which had come to pass through the holy decree. and they were afraid to blame him. and he showed his angels his ignorance which is in him. and he cast them out of paradise and he clothed them in gloomy darkness. and the chief archon saw the virgin who stood by adam, and that the luminous epinoia of life had appeared in her. and yaltabaoth was full

ich will come down. and he made them drink water of forgetfulness, from the chief archon, in order that they might not know from where they came. thus, the seed remained for a while assisting (him, in order that, when the spirit comes forth from the holy aeons, he may raise up and heal him from the deficiency, that the whole pleroma may (again) become holy and faultless" and i said to the savior "lord, will all the souls then be brought safely into the pure light" he answered and said to me "great things have arisen in your mind, for it is difficult to explain them to others except to those who are from the immovable race. those on whom the spirit of life will descend and (with whom) he will be with the power, they will be saved and become perfect and be worthy of the greatness and be puri

ARADIA GOSPEL OF THE WITCHES

that in the old heathen time the humble did not know, or even dream, that all are equalbefore god, or that they had many rights, even here on earth, as slaves; for, in fact, the whole moraltendency of the new t estament is utterly opposed to slavery, or even severe servitude. every worduttered teaching christs mercy and love, humility and charity, was, in fact, a bitter reproof, not onlyto every lord in the land, but to the church itself, and its arrogant prelates. the fact that many abus-es had been mitigated and that there were benevolent saints, does not affect the fact that, on thewhole, mankind was for a long time worse off than before, and the greatest cause of this sufferingwas what may be called a sentimental one, or a newly-born consciousness of rights withheld, whichis always of

averna che possa portare a meil mio figlio, e che possaguardarmele da qualun pericolo.bollo questa erba, man non bollo lerba.bollo la paurache possa tenere lontanoqualunque persona e se le vienelidea a qualchuno di avvicinarsi,possa essere preso da paurae fuggire lontano! page 58 but this time she swore on her headto pay in full in six months.and as she had done by the priest, so she acted to the lord of the castle, and stole and sold everystick, furniture, cattle, men, and mice there was not left wherewith to feed a fly.then the priest and the lord, finding out who this was, appealed to the gods, complaining that theyhad been robbed by a goddess.and it was soon made known to them all that this was laverna.therefore she was called to judgment before all the gods.and when she was asked what

hat she had done with the property of the priest, unto whom she hadsworn by her body to make payment at the time appointed (and why she had broken her oath)?she replied by a strange deed which amazed them all, for she made her body disappear, so thatonly her head remained visible, and it cried: behold me! i swore by my body, but body have i none!then all the gods laughed.after the priest came the lord who had also been tricked, and to whom she had sworn by her head.and in reply to him lavernashowed to all present her whole body without mincing matters, and itwas one of extreme beauty, but without a head; and from the neck thereof came a voice which said:behold me, for i amlaverna, whohave come to answer to that lords complaint,who swears that i contracted debt to him,and have not paid alth

my body that i will pay thee within a year.therefore the priest transferred to her the estate.and very soon lavernahad sold off all the crops, grain, cattle, wood, and poultry. there was not leftthe value of four farthings.but on the day fixed for payment there was no lavernato be seen. the goddess was far away, andhad left her creditor in asso in the lurch!at the same time lavernawent to a great lord and bought of him a castle, well-furnished within andbroad rich lands without. page 56 which hunting hound, as well is known,was changed by jupiter to stone.it is remarkable that in this story the moon is compared to an onion. the onion, says friedrich(symbolik der natur, p. 348, was, on account of its many skins, among the egyptians the emblemand hieroglyph of the many-formed moon, whose dif

as taken place, or at least but littleor mere fragments, which will seem as a confused dream. and she will take the form of a dogbecause dianahas ever a dog by her side.and this is the spell to be repeated by him who would bring a love to his home. 15 t o day is friday, and i wish to rise very early, not having been able to sleep all night, having seen avery beautiful girl, the daughter of a rich lord, whom i dare not hope to win. were she poor, i couldgain her with money; but as she is rich, i have no hope to do so (therefore will i conjure dianatoaid me.)scongiurazione a diana.diana, bella diana!che tanto bella e buona siei,e tanto ti piacereti ho fatto,anche a te di fare al amore,dunque spero che anche in questa cosatu mi voglia aiutare,e se tu vorraitutto tu potrai,se questa grazia mi

ARCHANGELIC FORCE ON THE PATHS

. let the adept call on these archangelic forces when either skrying or traveling in the spirit vision in a specific path. it should be remembered by the z.a.m. that these are potent forces that bringeth forth the complete potential of the microcosmic path in which they govern. therefore, the following instructions may prove helpful. 1. first and foremost, we must always give due reverence to the lord of the universe, for it is written: even as the whole is greater than its parts, so is he greater than we. it is particularly important in working within the framework of the tree of life in that the paths are microcosmic. in addition, let the adept realize that all this proceedeth from him, therefore, do we invoke him. 2. the divine name that ruleth the microcosmic paths proceedeth from the

BAPHOMANTIS LUCIFERIAN SATANIC MASS

lleronthou, sardirno, peatham, venite, venite, come lucifer, amen. come lucifer to witness this rite of dedication unto you, veni, omnipotens aeternae diabolus! after which turn back towards the alter, make in the air an inverted pentagram, using your left forefinger or w/ dagger, as you do so say: i bless this alter in the name of lucifer and satan. and i dedicate this rite unto thee oh infernal lord of the earth, he who gives me joy. may the blessings of darkness be with (me\us) this night "i shall go down to the alters of hell" after which one participant may say: i call upon thee oh mighty lord lucifer to witness this rite! i call upon the daemons and legions of the aybss to witness this rite! i call upon the oh dark gods to witness this rite" then preist says: i stand before the might

rd of the earth, he who gives me joy. may the blessings of darkness be with (me\us) this night "i shall go down to the alters of hell" after which one participant may say: i call upon thee oh mighty lord lucifer to witness this rite! i call upon the daemons and legions of the aybss to witness this rite! i call upon the oh dark gods to witness this rite" then preist says: i stand before the mighty lord of the earth! i proclaim that satan-lucifer rules the earth! i ratify and renew my promise to recongnize and honor him in all things, without reservation, desiring his manifold assistance in the successful completion of my endeavors and the fulfillment of my desires" all: our father which wert in heaven hallowed be thy name. in heaven as it is on earth. give us this day our ecstasy and deliev

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

then say: bringer of enlightenment, i greet you who cause us to seek the forbidden knowledge and find true light in darkness" then dip your finger in the wine in the chalice, construct in the air an inverted pentagram then say, blessed are the strong for they shall inherit the earth! blessed are the proud for they shall breed gods! let the humble and meek die in there misery! hail our father and lord of the earth! pick up the paten with host on it, hold it in front of you. and say: sancttissimi corporsis satanas, recieve this host lord lucifer which i, thy worthy servant offer to thee. may i gain strength through you and knowledge to serve you better! so be it! place paten(host) back on altar. pick up chalice raise it up towards the inverted pentagram and say: i offer the chalice of desir

ack on altar. pick up chalice raise it up towards the inverted pentagram and say: i offer the chalice of desire that it may arise in thy sight of thy majesty for my use and gratification and be pleasing unto thee. to satan, giver of youth and happiness! place chalice back on alter and spinkle incense onto the burning coals of incent burner while saying: may this incense rise before thee, infernal lord and may thy blessing descend upon me. pick up the pitcher of water and pour the water into bowl with a slight bit of graveyard earth and say: cain wonderd through the desert of nodd. as cain approached death from the desert heat, the ground parted and water sprung up. and cain partook of it's sweetness. dip the aspergeant into the water turn to each compass point and say. in the name of lucif

BASIL VALENTINE TWELVE KEYS

l eternity. hence the rational soul of man makes him an abiding creature, and, though his body may seem to die, yet we know that he will live for ever. for to him death is only a process of purification, by means of which he is freed from his sins, and translated to another and better place. but there is no resurrection for the brute beasts, because they have no rational soul, for which alone our lord and saviour shed his blood. for though a body may be vitalized by a spirit, yet it need not, therefore, be fixed, unless, indeed, it possess a rational soul, that strong bond between body and spirit, which represents their union, and resists all efforts to separate them. where there is no soul, there is no hope of redemption. nothing can be perfect or twelve keys of basil valentine 14 of 95 l

BEHOLDERS OF NIGHT

ld unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, with the witchblood of your veins, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness. lilith in nox umbra by michael ford the dragon itself holds a significant role within the darker and self-liberating aspects of the sabbatic path, being specifically a evocation of latent forms from which we become. considering the dragon itself is a model or form of the adversary, the symbolism of the red and black dragon are present. the red dragon itself is shaita

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

ding copper hills, there are terrifying storms of copper. within the red copper mountain there is a boiling lake of blood. at the center of the blood lake, there is a dark leather castle endowed with a golden dome, gates of conch shell, copper locks, and stairs of lapis lazuli. here, due to his maliciousness and arrogance, chorwa was reborn in a red egg of blood. his parents were the savage demon lord lekpa (legs pa "excellent" and the violence demoness dongmarma (gdong dmar ma "red-faced woman" the latter is the daughter of the might demon lord dawa t kar (zla ba thod dkar "white skull moon" forefather of all might demons. when the egg burst open, the malicious violence demon tsiu marpo was born. due to his great maliciousness and hatred, six might demons emanated from tsiu marpo s body

at the midnight hour of the day he arrived, seven wolves with blood-clotted hair cried out. in response, the spiritual master manifested the form of the glorious tamdrin (skt. hayagr.va. the wolves retreated to their masters, the seven horsemen, and the latter prostrated themselves before padmasambhava. the spiritual master asked "who are you" the master of the horsemen replied "i am tsiu marpo, lord of the violence demons. previously, tamdrin conferred empowerments on my team, and from then on we promised to guard the buddhist teachings" padmasambhava then asked "tell me, where is your abode? who are your parents? where is your essence" tsiu marpo replied "my abode is this very charnel ground of india. in tsang (gtsang),45 it is called the split cavern. my father is the savage demon lord

phical distinction is lost in phonetic transcription. second, some of the natural evolution of the narrative has been maintained in lelung zh p dorj s account. he provides not only variations but also explains how certain details became popularly accepted as time passed. for instance, in examining tsiu marpo s heritage, lelung zh p dorj reveals that at first his father was either the savage demon lord lekpa or the might demon lord dawa t kar, who became the forefather of all might demons. lelung zh p dorj then explains that most tantras in his day state that tsiu marpo was born to the savage protector deities have even stronger connections to historical periods that are not clouded in legendary time. for instance, the origins of the deity dorj shukden (rdo rje shugs ldan) are deeply tied t

ance, the origins of the deity dorj shukden (rdo rje shugs ldan) are deeply tied to political intrigues in the seventeenth-century involving the fifth dalai lama. this figure will be mentioned further below. 75 a sanskrit name meaning "beautiful moon" 76 misspellings within tibetan texts are not at all uncommon. 77 "holding mountain, copper lake" 78 "leaping mountain, multi-leveled lake" 39 demon lord lekpa and the violence demoness dongmarma, daughter of the might demon lord dawa t kar.79 this is important because tsiu marpo s root tantra agrees with the latter account. this suggests that either an oral tradition surrounding tsiu marpo existed and had its beginning in the former ambiguity, or that lelung zh p dorj, perhaps also relying on oral tradition, is retroactively situating tsiu ma

rger argues that this title ties oracles to the epic bard traditions of tibet and also draws attention to the dangerous experiences that are commonly found in the life narratives of oracles.154 de nebesky-wojkowitz makes a distinction between terms used for oracles that channel low-ranking deities lhapa (lha pa "god person" and those used for high-ranking, state-recognized oracles ch j (chos rje "lord of the doctrine" one final term that was shared with me personally is ch kyong (chos skyong "guardian of the doctrine."155 this term is particularly confusing because it is more commonly applied to the deities themselves. thus, there appears to be a degree of conflation occurring here, where the individual identity of the oracle is so subsumed within that of the possessing deity as to be indi

BLACK SERPENT1

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

ment" then comes the typical ritual body in which requests of concentration, knowledge, intellect, and purification are burned at the altar (i.e. a bowl, incense burner, or bonfire) the ashes must be crushed to a fine powder and later dispersed in the wind. some sects choose to sing hymns and go into longer durations of prayer before the ritual closing. the ritual is closed as thus "hail lucifer. lord and master of air. we thank thee for being present at our ritual. we bid you, go in peace" oleum and incense of the quarter: lucifer by j. thorp an oleum is a specialized oil made with herbs, flowers, roots, and resins that are used as offerings to the demons/deities. incense is an herbal mixture that is used in ritual for a purpose, adoration/worship, or meditation. it is made of whole herbs

mpathy to be our protection. allow our anger to be swift with justice. be present that our enemies will not conquer us. we are as the swift flowing tide ebbing to and fro. we humbly pay homage to thee in our offer of sea salt and water that you may know our respect for your vast strength. we offer requests of healing and emotional balance that we may employ your creation to do so. hail leviathan. lord and master of water" then comes the typical ritual body in which requests of healing and emotional balance are burned within the alter or primary ritual space fire (i.e. a bowl, incense burner, or bonfire) use the remaining water to put out the fire once the requests have been burnt. the ashes must be crushed to a fine powder and later dispersed in running water (i.e. ocean, stream. some sect

lter or primary ritual space fire (i.e. a bowl, incense burner, or bonfire) use the remaining water to put out the fire once the requests have been burnt. the ashes must be crushed to a fine powder and later dispersed in running water (i.e. ocean, stream. some sects choose to sing hymns and go into longer durations of prayer before the ritual closing. the ritual is closed as thus "hail leviathan. lord and master of water. we thank thee for being present at our ritual. we bid you, go in peace" close the ritual as normal. if practicing solitary- change all "we" to "i" also- the prayer can be done with a single candle if you lack the space, time, or supplies to do a drawn out ritual. first rite to leviathan is ideal for baptisms, initiations, marriages, degree advancement, and other rites of

led over lust. in kabbalistic writings he was the opposite polarity of the sixth sephiroth. he is an earth daemon. in the dukante hierarchy he is listed as a weapons master, a war daemon, and a daemon to be called on for gain in the material world. artwork by l. breton from dictionnaire infernal by j. collin de plancy (paris 1863, 7th edition. 27 daemon word search by adrianna he who is earth. 2. lord of the covenant, later made lord of death. 3. he is a great mighty earle, appearing in ye forme of an hart wth a firey [fiery] taile 4. the destroyer 5. his fire burns as the sun. 6. to present as an act of worship.(plural) 7. the most personal offering you can make. 8. an appeal or prayer for evil or misfortune to befall someone or something. 9. an elevated place or structure before which r

BLACK WITCHCRAFT

hin themselves. here we find the foundation and essence of baphomet, the father of wisdom. the sabbatic god is both the union of the beast and the whore, ahriman (satan, samael) and az (lilith, babalon) which beget cain (by the circle of leviathan, the serpent of the depths. an initiatory image of cain as baphomet (by soror lilitu azhdeha) may be found in the book of cain and represents the black lord of the sabbat as a form of the adversary. a representation of this path may be found in my publications, luciferian witchcraft: a book of the serpent which contains the grimoires book of cain, goetic sorcery, yatuk dinoih, nox umbra, the paitisha, azothoz, vox sabbatum and much more. the infamous book of the witch moon also has presented a foundation for the darker aspects of sorcery and vamp

red by luciferian sabbat practitioners within the order of phosphorus and the black order of the dragon which utilize old methods of lycanthropy and the shedding of flesh, of shape shifting by dream in therion form to go forth to the erotic convulsions of the infernal sabbat. the god of luciferian witchcraft is seth-an, or set (the same as samael, satan. this is the egyptian prince of darkness, a lord of chaos and sorcerous power. set should not be considered merely a god in an anthropomorphic sense, rather a deific force which is the very essence of our being. when azazel or lucifer brought to cain the black flame of consciousness, this was as too set s gift to mankind. by working in the circles of luciferian craft, you are merely fulfilling your ancient heritage. while some choose paths

ira, which morris jastrow jr. associated with malik- ra, being the evil angel and the name matanbuchus, being a form of angro-mainyush or ahriman. here does the circle become closed and the nature of the first angel become perceived or sensed. in ongoing ritual work, the magician begins identifying his or herself with samael (and lilith) within the parameters of their own life and initiation. the lord of the earth, being a name ascribed to samael (satan) and his fallen angels and demons, are but considered astral spirits, that which no longer take physical form, but may become manifest through the magician or witch who may make a pact with them, being initiation and dedication to the left hand path. samael is the patron spirit of the left hand path, as his word is what formed our thoughts

yr, luciferian sabbat) and hell (infernal, chthonic sabbat) are filled. cain was the son born of by some accounts samael (the devil) and lilith (through eve, the first satanist and witch. it is said within the dark traditions that the bible is mistaken with regards to cain s true parentage. cain was in fact a half human, half demon bastard child of adam and lilith. it was for this reason that the lord would not accept his offerings and prayers, rather than any specific demands of animal sacrifice. the tale continues with cain being cursed to wander the earth as a vagabond, with the ground he tills never giving bounty. nathaniel j. harris, the mark of cain, the first satanist and first murder. in certain rabbinical literature, the daughters of cain were those who joined in sexual union with

BLAVATSKY H P ANTHROPOGENESIS

aneous evolution of seven human groups on seven different portions of our globe (b) the birth of the astral, before the physical body: the former being a model for the latter; and (c) that man, in this round, preceded every mammalian- the anthropoids included- in the animal kingdom[[footnote(s* see genesis ch. ii, v. 19. adam is formed in verse 7, and in verse 19 it is said "out of the ground the lord god formed every beast of the field, and every fowl of the air; and brought them unto adam to see what he would call them" thus man was created before the animals; for the animals mentioned in chapter i. are the signs of the zodiac, while the man "male and female" is not man, but the host of the sephiroth; forces, or angels "made in his (god's) image and after his likeness" the adam, man, is

for the first adam- the kadmon- is the synthesis of the ten sephiroth. of these, the upper triad remains in the archetypal world as the future "trinity" while the seven lower sephiroth create the manifested material world; and this septenate is the second adam. genesis, and the mysteries upon which it was fabricated, came from egypt. the "god" of the 1st chapter of genesis is the logos, and the "lord god" of the 2nd chapter the creative elohim- the lower powers* thus saith pymander "this is the mystery that to this day was hidden. nature being mingled with the heavenly man (elohim, or dhyanis, brought forth a wonder. seven men, all males and females (hermaphrodite. according to the nature of the seven governors- book ii. v. 29- or the seven hosts of the pitris or elohim, who projected or

ortal, chosen as a sishta for the future seed of humanity. of this mysterious and sacred land very little can be said, except, perhaps, according to a poetical expression in one of the commentaries, that the "pole-star has its watchful eye upon it, from the dawn to the close of the twilight of 'a day' of the great breath[[footnote(s* by "original" we mean the "amshaspend" called "zarathustra, the lord and ruler of the vara made by yima in that land" there were several zarathustra or zertusts, the dabistan alone enumerating thirteen; but these were all the reincarnations of the first one. the last zoroaster was the founder of the fire temple of azareksh and the writer of the works on the primeval sacred magian religion destroyed by alexander* in india called "the day of brahma[[vol. 2, page

efitting, where to lay her eggs in safety, lays her eggs within, at pleasure, six, the golden eggs she lays them, then a seventh, an egg of iron (kalevala, rune i[[vol. 2, page] 15 stanzas from the book of dzyan. anthropogenesis in the secret volume (verbatim extracts) i. 1. the lha which turns the fourth is subservient to the lha of the seven, they who revolve driving their chariots around their lord, the one eye. his breath gave life to the seven; it gave life to the first. 2. said the earth "lord of the shining face; my house is empty. send thy sons to people this wheel. thou hast sent thy seven sons to the lord of wisdom. seven times doth he see thee nearer to himself, seven times more doth he feel thee. thou hast forbidden thy servants, the small rings, to catch thy light and heat, th

e earth "lord of the shining face; my house is empty. send thy sons to people this wheel. thou hast sent thy seven sons to the lord of wisdom. seven times doth he see thee nearer to himself, seven times more doth he feel thee. thou hast forbidden thy servants, the small rings, to catch thy light and heat, thy great bounty to intercept on its passage. send now to thy servant the same" 3. said the "lord of the shining face "i shall send thee a fire when thy work is commenced. raise thy voice to other lokas; apply to thy father, the lord of the lotus, for his sons. thy people shall be under the rule of the fathers. thy men shall be mortals. the men of the lord of wisdom, not the lunar sons, are immortal. cease thy complaints. thy seven skins are yet on thee. thou art not ready. thy men are no

BLAVATSKY H P COSMOGENESIS

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

of the mother touches it. then the sons dissociate and scatter, to return into their mother's bosom at the end of the great day, and re-become one with her; when it is cooling it becomes radiant, and the sons expand and contract through their own selves and hearts; they embrace infinitude. 12. then svabhavat sends fohat to harden the atoms. each is a part of the web. reflecting the "selfexistent lord" like a mirror, each becomes in turn a world- stanza iv. 1. listen, ye sons of the earth, to your instructors- the sons of the fire. learn, there is neither first nor last, for all is one: number issued from no number. 2. learn what we who descend from the primordial seven, we who are born from the primordial flame, have learnt from our fathers. 3. from the effulgency of light- the ray of the

first, the second, the third, the fourth, the fifth, the sixth, and the seventh of the seven. these "sparks" are called spheres, triangles, cubes, lines, and modellers; for thus stands the eternal nidana- the oeaohoo, which is[[vol. 1, page] 31 the secret doctrine. 5 "darkness" the boundless, or the no-number, adi-nidana svabhavat- i. the adi-sanat, the number, for he is one. ii. the voice of the lord svabhavat, the numbers, for he is one and nine. iii. the "formless square" and these three enclosed within the[[diagram] are the sacred four; and the ten are the arupa universe. then come the "sons" the seven fighters, the one, the eighth left out, and his breath which is the lightmaker. 6. then the second seven, who are the lipika, produced by the three. the rejected son is one. the "sonsuns

ledge that leads to nirvana, and thou shalt comprehend, for thou shalt see- stanza vii. 1. behold the beginning of sentient formless life. first the divine, the one from the mother-spirit; then the spiritual; the three from the one, the four from the one, and the five from which the three, the five, and the seven. these are the three-fold, the four-fold downward; the "mind-born" sons of the first lord; the shining seven. it is they who are thou, me, him, oh lanoo. they, who watch over thee, and thy mother earth[[vol. 1, page] 34 the secret doctrine. 2. the one ray multiplies the smaller rays. life precedes form, and life survives the last atom of form. through the countless rays proceeds the life-ray, the one, like a thread through many jewels. 3. when the one becomes two, the threefold ap

dhyani-buddhas, are generally meant. but as these correspond mystically to the human buddhas and bodhisattwas, known as the "manushi (or human) buddhas" the latter are also designated "anupadaka" once that their whole personality is merged in their compound sixth and seventh principles- or atma-buddhi, and that they have become the "diamond-souled (vajra-sattvas* the full mahatmas. the "concealed lord (sangbai dag-po "the one merged with the absolute" can have no parents since he is self-existent, and one with the universal spirit (svayambhu* the svabhavat in the highest aspect. the mystery in the hierarchy of the anupadaka is great, its apex being the universal spirit-soul, and the lower rung the manushi-buddha; and even every soul-endowed man is an anupadaka in a latent state. hence, whe

BLUE EQUINOX

l.v.x. may they be understood. 31. also he conferred upon d.d.s, o.m, and another, the authority of the triad, who in turn have delegated it unto others, and they yet again, so that the body of initiates may be perfect, even from the crown unto the kingdom and beyond. 32. for perfection abideth not in the pinnacles, or in the foundations, but in the ordered harmony of one with all. 62 a psalm the lord hath filled my mouth with thanksgiving; the righteousness of the lord hath made my throat his habitation. the pavilion of the lord is the roof of my mouth; the gateway of the lord is of ivory. my tongue is the handmaiden of the lord; the lord hath delighted in the palace of porphyry. my lips shall rejoice in the righteousness of the lord; my belly shall give thank, for the lord filleth it wit

iving; the righteousness of the lord hath made my throat his habitation. the pavilion of the lord is the roof of my mouth; the gateway of the lord is of ivory. my tongue is the handmaiden of the lord; the lord hath delighted in the palace of porphyry. my lips shall rejoice in the righteousness of the lord; my belly shall give thank, for the lord filleth it with benediction. i am the vessel of the lord; the lord delighteth in me; the lord hath brought me to fulfilment. give praise unto the lord, all ye that love the lord; rejoice in him, ye sons and daughters of enlightenment. behold, the lord is exalted in righteousness; his uprightness filleth the earth with praise. for the lord filleth my mouth with silence; and the blessing of the lord is my satisfaction. with secret song do i magnify t

d; the lord delighteth in me; the lord hath brought me to fulfilment. give praise unto the lord, all ye that love the lord; rejoice in him, ye sons and daughters of enlightenment. behold, the lord is exalted in righteousness; his uprightness filleth the earth with praise. for the lord filleth my mouth with silence; and the blessing of the lord is my satisfaction. with secret song do i magnify the lord; and his utterance is light. liber lxv liber cordis cincti serpente sub figur ynda v a.a. publication in class a 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. achad cancellarius 65 liber lxv liber cordis cincti serpente sub figur ynda i 1. i am the heart; and the snake is en

soul! that the spell may dissolve as the wands are upraised and the ons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the summons on high from the lord adonai, from the lord adonai! 2. adonai spake unto v.v.v.v.v, saying: there must ever be division in the word. 3. for the colours are many, but the light is one. the equinox 66 4. therefore thou writest that which is of mother of emerald, and of lapis-lazuli, and of turquoise, and of alexandrite. 5. another writeth the words of topaz, and of deep amethyst, and of gray sapphire, and of deep sa

thee, heart of gold! 28. my head is jewelled with twelve stars. my body is white as milk of the stars; it is brightwith the blue of the abyss of stars invisible. 29. i have found that which could not be found; i have found a vessel of quicksilver. 30. thou shalt instruct thy servant in his ways, thou shalt speak often with him. 31 (the scribe looketh upwards and crieth) amen! thou hast spoken it, lord god! the equinox 68 32. further adonai spake unto v.v.v.v.v. and said: 33. let us take our delight in the multitude of men! let us shape unto ourselves a boat of mother-of-pearl from them, that we may ride upon the river of amrit! 34. thou seest yon petal of amaranth, blown by the wind from the low sweet brows of hathor? 35 (the magister saw it and rejoiced in the beauty of it) listen! 36 (fr

BOOK OF ENOCH

book, although there are details of a second end later in the book (see the 10 weeks. 1.1] these are the words of the blessing of enoch; according to which he blessed the chosen and righteous who must be present on the day of distress, which is appointed, for the removal of all the wicked and impious. 1.2] and enoch began his story and said- there was a righteous man whose eyes were opened by the lord, and he saw a holy vision in the heavens, which the angels showed to me. and i heard everything from them, and i understood what i saw: but not for this generation, but for a distant generation that will come. 1.3] concerning the chosen i spoke; and i uttered a parable concerning them: the holy and great one will come out of his dwelling. 1.4] and the eternal god will tread from there upon mo

erstand, in respect of everything, and perceive how he who lives forever made all these things for you. 5.2] and how his works are before him in each succeeding year, and all his works serve him and do not change; but as god has decreed- so everything is done. 5.3] and consider how the seas and rivers together complete their tasks. 5.4] but you have not persevered in, nor observed, the law of the lord. but you have transgressed and have spoken proud and hard words with your unclean mouth against his majesty. you hard of heart! you will not have peace! 5.5] and because of this you will curse your days, and the years of your life you will destroy. and the eternal curse will increase and you will not receive mercy. 5.6] in those days, you will transform your name into an eternal curse to all

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

poke and sent arsyalalyur to the son of lamech, and said to him: 10.2 "say to him in my name; hide yourself! and reveal to him the end, which is coming, because the whole earth will be destroyed. a deluge is about to come on all the earth; and all that is in it will be destroyed. 10.3] and now teach him so that he may escape and his offspring may survive for the whole earth" 10.4] and further the lord said to raphael "bind azazel by his hands and his feet and throw him into the darkness. and split open the desert, which is in dudael, and throw him there. 10.5] and throw on him jagged and sharp stones and cover him with darkness. and let him stay there forever. and cover his face so that he may not see the light. 10.6] and so that, on the great day of judgment, he may be hurled into the fir

he fire. 10.7] and restore the earth which the angels have ruined. and announce the restoration of the earth. for i shall restore the earth so that not all the sons of men shall be destroyed because of the knowledge which the watchers made known and taught to their sons. 10.8] and the whole earth has been ruined by the teaching of the works of azazel; and against him write: all sin" 10.9] and the lord said to gabriel: proceed against the bastards, and the reprobates, and against the sons of the fornicators. and destroy the sons of the fornicators, and the sons of the watchers, from amongst men. and send them out, and send them against one another, and let them destroy themselves in battle; for they will not have length of days. 10.10] and they will petition you, but the petitioners will ga

BOOK T

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

he lord of the waves and the waters: the king of the hosts of the sea" 10. the queen of cups is "the queen of the thrones of the waters" book t page 1 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 11. the king of cups is "the prince of the chariot of the waters" 12. the knave of cups is "the princess of the waters: the lotus of the palace of the floods" 13. the knight of swords is "the lord of the wind and the breezes: the king of the spirits of air" 14. the queen of swords is "the queen of the thrones of air" 15. the king of swords is "the prince of the chariot of the winds" 16. the knave of swords is "the princess of the rushing winds: the lotus of the palace of air" 17. the knight of pentacles is "the lord of the wide and fertile land: the king of the spirits of earth" 18. th

of the rushing winds: the lotus of the palace of air" 17. the knight of pentacles is "the lord of the wide and fertile land: the king of the spirits of earth" 18. the queen of pentacles is "the queen of the thrones of earth" 19. the king of pentacles is "the prince of the chariot of earth" 20. the knave of pentacles is "the princess of the echoing hills: the rose of the palace of earth" no. card lord of decan in 21 5 of wands strife saturn leo 22 6 of wands victory jupiter leo 23 7 of wands valour mars leo 24 8 of pentacles prudence sun virgo 25 9 of pentacles material gain venus virgo 26 10 of pentacles wealth mercury virgo 27 2 of swords peace restored moon libra 28 3 of swords sorrow saturn libra 29 4 of swords rest from strife jupiter libra 30 5 of cups loss in pleasure mars scorpio 3

the double 59 the high priestess the priestess of the silver star gimel moon 60 the empress the daughter of the mighty ones dalet venus 61 the emperor sun of the morning, chief among the mighty heh aries 62 the hierophant the magus of the eternal vau taurus 63 the lovers the children of the voice; the oracles of the mighty gods zain gemini 64 the chariot the child of the powers of the waters; the lord of the triumph of light chet cancer 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem water 70 death th

r 65 fortitude the daughter of the flaming sword tet leo 66 the hermit the magus of the voice of power, the prophet of the eternal yod virgo 67 the wheel the lord of the of fate forces of life koph jupiter 68 justice the daughter of the lords of truth: the ruler of the balance lamed libra 69 the hanged man the spirit of the mighty waters mem water 70 death the child of the great transformers: the lord of the gates of death nun scorpio 71 temperance the daughter of the reconcilers: the bringer-forth of life samekh sagittarius 72 the devil the lord of the gates of matter: the child of the forces of time ayin capricorn 73 the blasted tower the lord of the hosts of the mighty peh mars 74 the star the daughter of the firmament, the dweller between the waters tzaddi aquarius 75 the moon the rule

BOOK OF BLACK SERPENT

g; do thou speedily give heed and send thine holy and effulgent ministering angels from their stations. let them come that they might administer thine virtue, strength and wisdom unto me, in these actions, with whatever spirits i call forth. let the prince of darkness have no power over me and his servitors no power to enslave me but assist me that i may act to the glory of god. bring strength, o lord, by thine holy angels raphael, gabriel, uriel and michael; who resisted against lucifer and his raving followers which fell from heaven, and were consigned to hell for a time and a time; who serve god in consistancy and faith; who sing "holy! holy! holy! art the lord of hosts" to thee o lord; who has entrusted the service of leading the souls of the redeemed into heavenly blessedness. amen+ t

BOOK OF PLEASURE

pain and something energizes the agony: may it not be caused through the latent idea of supreme bliss? and this eternal expectation, this amassing of ornament on decay, this ever-abiding thought- is coincidental with the vanity preceding death? o, squalid thought from the most morbid spleen how can i devour thee and save my soul? ever did it answer back-"pay homage where due: the physician is the lord of existence" this superstition of medicine-is it not the essence of cowardice, the agent of death? strange no one remembers being dead? have you ever seen the sun?-if the book of pleasure (self love) get any book for free on: www.abika.com 10 you have then you have seen nothing dead-in spite of you different belief! which is the more dead "you" or this corpse? which of you has the greater de

ivable animal and human existence and so with each sense. men of small pleasure and enterprise, oblivious of your purpose, fault-finding, avaricious, sinful, who cannot live without women or enjoy without pain, fearsome, inconstant, diseased, and withered, dependent, cruel, deceived, and liars, the worst of men! know, oh, the book of pleasure (self love) get any book for free on: www.abika.com 28 lord, oh beloved self, i have now told you of that most secret tavern where passion goes when youth has gone, where any man may drink of the nectar of all-beneficent and gratuitous ecstasy. the most pleasurable nourishment that harms no one. note on the difference of magical obsession (genius) and insanity. magical obsession is that state when the mind is illuminated by sub-conscious activity evok

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

hysteria kindled by kramer and sprenger began to spread. it spread like a fire flashing up suddenly in unexpected places; spreading quickly across the whole of europe. for nearly three hundred years the fires of the persecutions raged. humankind had gone mad. the inhabitants of entire villages where one or two witches were suspected of living, were put to death with the cry "destroy them all. the lord will know his own" in 1586 the archbishop of treves decided that the local witches had caused the recent severe winter. by dint of frequent torture a "confession" was obtained and one hundred twenty men and women were burned to death on his charge that they had interfered with the elements. since fertility was of great importance fertility of crops and beasts there were certain sexual rites e

ct it down your arm. concentrate all your energies to send it down your arm, down the finger and into the water. it may help to dose your eyes. when you feel you have directed all the power you can manage into the water, keep your finger there and say "here do i direct my power, through the agencies of the god and the goddess, into this water, that it might be pure and clean as is my love for the lord and the lady" now take a teaspoonful of sea salt and pour it into the water. stir it nine times, clockwise, with your finger and three times say "salt is life. here is life, sacred and new; without strife" take the dish of salted water and sprinkle it (use your fingers to sprinkle) in each and every corner of the temple room. if the room is irregular in shape, with alcoves and closets, sprink

tches take names from history or mythology, especially those names associated with their branch of the craft (welsh names in welsh traditions; saxon names in saxon traditions, etc. others make up names. you will be called by your name only; it is not used with the prefix "witch, as in "witch morgan" or "witch hazel, as sometimes found in cheap novels. in some traditions the prefix "lady, or even "lord, is used. in gardnerian the high priestess is always referred to as "lady (name" when speaking directly to her, it is also proper to say "my lady. she is the only one so called, in that tradition, and no male in gardnerian is ever called "lord (name" whichever name you choose, or feel especially drawn to, check out to see if it is in fact right for you. you do this through numerology. there a

will and accord, in peace and in love" dip your forefinger into the salted water and mark a cross in a circle on your forehead, in the position of the third eye (between the eyebrows. then mark a pentagram^ on your chest, over your heart. say "i now invite the gods to witness this rite i hold in their honor" hold your hand, with finger pointing up, high in salute as you now say "god and goddess; lord and lady; father and mother of all life, guard me and guide me within this circle and without it, in all things. so mote it be" kiss your hand to the lord and the lady, then take up the goblet and spill a little of the wine on the ground (or into the libation dish) as an offering to the gods, with the words "the lord and the lady" take a drink and then replace the goblet on the altar with the

is that it is far less bulky than a complete carpet and so much easier to store. figure 4.1a figure 4.1b "now is the temple erected. i shall not leave it but with good reason. so be it" sit or kneel before the altar, head bowed, and meditate for a few minutes on the god and the goddess, the craft and what the old religion means to you. then stand and lift both hands high above the altar and say "lord and lady hear me now! i am here a simple pagan holding thee in honor. far have i journeyed and long have i searched, seeking that which i desire above all things. i am of the trees and of the fields. i am of the woods and of the springs; the streams and the hills. i am of thee and thee of me" lower your arms "grant me that which i desire. permit me to worship the gods and all that the gods re

BUDGE E

hrow fire forth from their mouths, and are described as "those who make light p. 14 the darkness in the tuat" their names are--1. besit, 2. hetepit, 3 (illegible. 4. khut-mu, 5. heseq-khefti-set, 6. nefert-kha, 7. mert-neser, 8. behent, 9. ap-she, 10. nesert, 11. ap-ast, 12. shenit. iii. nine man-headed gods, with their hands raised in adoration, who are described as the "gods who praise [ra, the lord of the company of the gods" their names are- 1. ka-tuat, 2. hetem-ab, 3. ara, 4. aau, 5. hemhem, 6. ka-neteru, 7. tuati, 8. hekennu-ra, 9. aa-ater. p. 15 iv. twelve goddesses, with their arms hanging by their sides, who are described as "those who give praises to ra as he passeth over urnes" their names are--1. maa-neter-s, 2. art-neter-s, 3. hekent, 4. net, 5. apert-re, click to view (left)

hen, or khennu is given; the name of the serpent p. 49 which stands on its tail is set-em-maat-f. the procession of boats is met by four forms of osiris, who stand with the upper portion of their bodies swathed. their names are--1. neb-net, 2. meni, ara-tcheru, 4. maa-tcheru. the text written above the boats reads- p. 50 "this great god journeyeth over net-neb-ua-kheper-aut (i.e, the water of the lord one, the creator of food [he who is in] this picture transporteth the boats which are in the earth, and he paddleth osiris to this city. this great god resteth for a period in this city, and he sendeth forth his voice to osiris, and to those who are in his following, and [then] these hidden boats guide him into this field. this great god paddleth through this field towards the hour tent-baiu

arings, and he shall never fall down into their caverns" in the lower register are- 1. the god khnemu, ram-headed. 2. a bearded male figure called nerta, with hands raised in adoration. p. 56 3-6. four forms of osiris, mummified, bearded, and wearing the white crown, and seated on chairs of state; their names are asar-neb-amentet, asar-khent-amentet, asar-asti, and asar-thet-heh, that is "osiris, lord of click to view third hour. lower register. gods nos. 7-13 [paragraph continues] amentet "osiris at the head of amentet "osiris of the two seats" and "osiris, conqueror of millions of years" 7-11. five goose-headed beings, each holding a knife in his right hand; four of their names are neha-hra, akebsen, atemti, and tuatui. p. 57 12-14. a male figure called sepaashat, who holds a knife with

, may your appointed rites be paid to you, may your sacrifices of propitiation be made to you, and give to the gods their mouth. avenge ye me in [this] land, and hack in pieces the serpent apep, o ye kings of the south, ye heteptiu, ye kings of the north, and ye spirits, who dwell in [this] land "those who are in this picture stand up in their places, and they hear the voice of the great god, the lord of the dead body, that is to say, khepera in his own flesh. in the act of guarding" of the serpent of many faces it is said "of him who is in this picture, with his tail in his mouth, his work is to rise up with this image, to journey to the west in his form, and to travel to every place of the tuat. through the voice of ra it is that the figures who are in him advance" the text which runs in

. ankh-hra. netch-atef. 9-12. four goddesses, each in a seated position, but without a throne; the first is called antheth, click to view sehith. hemt. henhenith. antheth. the second henhenith, the third hemt, and the fourth sehith. p. 133 the text which refers to these reads "the majesty of this great god saith unto these gods--o ye gods who dwell in the tuat, and who are in the following of the lord of the beings who are in the tuat, who stand up and sit down in nu, who dwell in your field, o ye gods who p. 134 send forth light, and who make to stand up your bodies, and o ye goddesses who sit down in the following of the scarab in the place where are his bodies in the tuat, o ye who live on your, whose hearts live on their food, who send forth light in the darkness which surroundeth you

CASE PAUL F THE BOOK OF TOKENS

y the faithful at the temple gate. see me and regard me equally in all, o israel, and thou shalt see indeed. 8 for seeing thus, shalt thou see, too, that nothing is, or can be, my antagonist. all, and in all shall i fight myself? what hath power to limit or defeat the very'source of power? know then, that all thy sense of conflict is but the shadow-play of ignorance. wait with patience on me, thy lord, and in my appointed time will i make clear what now is dark, and show before thee, straight and true, a path of safety in the very place where now an abyss of terror seems to open at thy feet. 9 i am the beginning of all beginnings, checked by neither time nor space, held by no bonds of name or form. present everywhere, centering the full perfection of mine exhaustless power, i am thy lord

y appointed time will i make clear what now is dark, and show before thee, straight and true, a path of safety in the very place where now an abyss of terror seems to open at thy feet. 9 i am the beginning of all beginnings, checked by neither time nor space, held by no bonds of name or form. present everywhere, centering the full perfection of mine exhaustless power, i am thy lord, o israel, and lord of countless hosts. seek me in the holy of holies, in the heart of the true temple, on the holy mountain. behold, i am with thee always, and i never sleep. 10 i am the height above all heights. my descent reacheth likewise below all depths. yet am i poised forever between height and depth in perfect balance. consider me under the aspect of aleph; there shalt thou find both height and depth an

city to city. again it is likened to gimel because the camel beareth rich and costly merchandise. and again, for that the camel betokeneth travel and communication, being thus a symbol of change, and of the flux and mingling of ideas borne upon the stream of memory. happy is he who bestrideth this camel of mine inferior nature which bringeth them who learn the secret of its mastery unto me, their lord. a task most difficult and laborious is the conquest of the power of recollection. strength and courage and patience must they have w'ho would gain this victory; but these stall be as kings and princes in this world, and even as gods in the world to come [35] comment on gimel* g i m e l, pronounced geemel (hard" g. transcribed as "g. the number 3. meaning: camel. the uniting intelligence. 1 o

acred letters. for with them, even as it is written, hath the universe been created. 3 in aleph i present myself as the source of life eternal, self-dedicated to bearing the heavy burden of creation. in beth thou seest me as the primal will, which, fixing beforehand the boundaries of the universe, maketh mine own being [41] the book of tokens the dwelling-place of all creatures. as it is written "lord, thou hast been our dwelling-place in all generations. before the mountains were brought forth, or ever thou hadst formed the earth and the world" in gimel appeareth my perfect wisdom, which uniteth all seeming contraries, and establisheth throughout creation the balance of warring forces. 4 now, as daleth, i present myself as the portal through which life, eternal and unbounded, entereth the

nd among all. 6 this is the gateway of life and form. yet through it come also death and conflict, even as it is shown in the numbering of daleth. for d l th, being 434, is also ii, and 11 is the half, or division, of 22, which represented: the whole circle of creation. therefore is the door a cause of separation, and of the setting of one part against another; and for this is it written that the lord is a "man of war" for in this saying is d l th, daleth, concealed. 7 i am the knowledge of the wise, and in me the ignorance of the foolish hath its root [43] the book of t o k e n s from me come forth all conditions the evil as well as the good. without the setting of metes and bounds there is no bringing forth, and thus there can be no creation without seeming evil. 8 creation hath its orig

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

lementary and necessary parts of a whole. there are variations on this idea within the teachings of wicca. some traditions consider the goddess to be of greater significance than her male counterpart. others regard them as equal, assuming different aspects according to the season and ritual: she as the earth or moon deity, ruler of the summer months, he as the sun or corn god, ruler of winter and lord of the underworld after his death. along with other nature deities, the horned god became demonised with the advent of christianity, and the goddess was either depicted as a wicked witch or downgraded to the status of a faerie. thus the celtic warrior goddess maeve became the faerie mab, described thus by mercutio in shakespeare's romeo and juliet: she is the fairy's midwife, and she comes in

ence and altruism, nobility of purpose, expansion and limitless potential [insert pic p068- dagda dagda, the father god in the celtic tradition, was also called eochaid ollathair (father of all) and ruadh rofessa (the red one of knowledge. he was the first king of the tuatha de danaan, the irish gods, and it was believed that he performed miracles and saw to the weather and the harvest. dagda was lord of life and death and the primary god of fertility. with his huge club, he made the bones of his people's enemies 'fall like hail beneath the horses. with one end of the club, it was said, he could kill nine men with a single blow and with the other could instantly restore them to life. his great cauldron was handed on to his daughter brighid (cerridwen in the welsh tradition. in some legends

protection and the correction of injustice. as an avenging goddess, she should be used only as a focus for positive rituals, for, like fire, her innate power can blaze out of control. shiva seite 39 wicca01.txt shiva, or siva, is the hindu god of both creation and destruction, good and evil, fertility and abstinence. with vishnu and brahma, he forms the trinity of the modern hindu gods. he is the lord of the dance who, it is said, will one day bring about the destruction of the world. his symbol is the phallus, representing creative power, and many hindus regard his benevolent, creative aspect as predominant. shiva has three eyes, represented by the sun, the moon and fire. his third eye allows him to see inwards and also to destroy whatever it looks on. he was not one of the original vedic

wisdom, but also of healing and reconciliation of all people and of the land and all its creatures. deities of the male principle these deities are for the hunt, instincts, willing sacrifice and ecstasy. cernunnos cernunnos, meaning 'horned one, was a generic term for the various horned gods of the celtic tradition. the god dates back to the shamanic figures portrayed on cave walls. cernunnos was lord of winter, the hunt, animals, death, male fertility and the underworld, and was sometime portrayed as a triple or trefoil god, an image later assimilated by st patrick with his emblematic shamrock. other forms of the horned god include herne the hunter, the greek pan, god of the woodlands, and dionysus, greek god of vegetation and the vine, whose ecstatic mystery cult involved ritual dismembe

god forms: these are the words of the father, who is son and consort of the great mother, born in the beginning of she who created the universe from her own body, from her smiles and tears and ever-fertile womb 'i am he, the wild untamed power of the hunt, the horned beasts and the woodland, that offers food, shelter and protection to people of all races, clans and creeds. i am cernunnos, horned lord of winter; as master of the animals and lord of the corn, i offer willing sacrifice for the land and people; as king of the dark places beneath the soil, in the nurturing womb of the mother, like all creatures who have entered the gentle earth, i grow strong again, resting but never slumbering, until i hear the call at the darkest and coldest hour to be reborn as lugh, radiant son; at that ho

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

root-working practices. take for example a former slave, self-proclaimed preacher, and healer in a 1930s texas community by the name of william adams. adams, as did others in his day, found in the christian scriptures a timeless collection of potent spells, charms, curses, and esoteric lore "there am lots of folks, and educated ones too, that says we-uns don't understand" he claimed" emember the lord, in some of his ways, can be mysterious. the bible says so" spiritual powers and supernatural abilities, he argued, were available to those who were divinely gifted or specially inspired by god.[8] this book considers other cases as well, such as that of bishop charles harrison mason, the founder of what would become the largest african american pentecostal denomination, the church of god in

placed great faith in charms, conjure, witches, spells, and his own gifts for the "miraculous cures" of animals and humans that he performed in the south carolina countryside. other black preachers of note explored equally eclectic spiritual venues. john henry kemp, a slave in mississippi, considered himself a loyal representative of the true primitive baptist church, who preached "one faith, one lord and one religion" kemp was also gifted with the ability to determine the future, to read palms, and to cure sickness with the aid of "charms, roots, herbs and magical incantations and formulae" for "those who believe[ed] in him"[7] the activities of such enslaved conjure men and women have been well documented. in nineteenth-century north carolina, a journalist described a plantation bondwoma

elation, as described by hurston in the following account: one day as he was plowing under the parching sun, he suddenly stopped, his face bathed in perspiration. calling his wife he said "honey, i jes f can't do dis yere work; i has a feelin f god's done called his chile for higher things. ever since i been a boy i done had dis yere feelin f but i jes didn f obey. quench not the spirit, saith de lord" throwing down his plow abraham left the field, never to return to it again as a laborer.[23] many supernatural specialists were "born with the gift".marked, or chosen, at the start of their lives. anomalous births were considered significant in the conjuring tradition. being born with a caul, the amniotic veil covering the face of the newly delivered infant, was interpreted as evidence that

systems for accessing the supernatural world, and each met needs that the other did not.[26] the relationship between conjure and christianity was fluid and constantly shifting. supernatural practitioners often adopted symbols from christian traditions for use in their own practices and rituals. protective charms, for example, were endowed by specialists with spiritual potency "in the name of the lord" accoutrements adopted from both catholic and protestant traditions were enlisted by black conjurers for supernatural protection. the slave old divinity, a mississippi conjurer who claimed to be the grandson of a witch, was buried clutching his cherished silver medal of saint anthony and the infant jesus. w. d. siegfried, a baptist missionary who lived among the freedmen in augusta, georgia

cial revelation from god" he remarked "as do all the conjure doctors i have ever heard of" similar statements characterize the beliefs of other african american conjure practitioners. when asked by a white professor where she had obtained her knowledge of divination and "tricking (casting spells, a conjure woman in alabama named seven sisters said "it's a spirit in me that tells.a spirit from the lord jesus christ. c i tricks in the name o f the lord" at the turn of the twentieth century chesnutt interviewed an aged conjure woman whom he described as a "dreamer of dreams and seer of visions" who was well versed in conjuring lore and explained that she was guided by jesus and "de spirit er de lawd" in his research on conjure and folk beliefs in the late nineteenth and early twentieth centur

CHRONOLOGIA RORISPERGIUS

rsion of the 1562 "sefer yetzirah" with a commentary by vorstius. 1645 theodor haak founds the invisible college. 1646 franckenberg's edition of clavis absconditorum by postel 1650 arthur dee fasciculus chemicus issued in english 1651 dr. john pordage founds philadelphians "angelic brethren" clavis apocaliptica, an analysis of the books of daniel and revelation in order to predict the date of the lord's return, determined as 1655- michael guhler. 1652 ashmole theatrum chemicum britannicum. english translation of fama and confessio edited by thomas vaughan, kircher's oedipus aegyptiacus published. another latin edition with commentary published by joanne stephano rittangelio rittangehus (rittangel, rittanhello) 1657 the chemists key to shut& open: or the true doctrine of corruption and gene

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

eneath was written, condoleo. in brief, the inscriptions and figures were so dark page 14 and mysterious that the most dextrous man on earth could not have expounded them. but all these (if god permits) i shall before long publish and explain. under this gate i was again to give my name, which was this last time written down in a little vellum book, and immediately with the rest despatched to the lord bridegroom. it was here where i first received the true guest token, which was somewhat smaller than the former, but yet much heavier. upon this stood these letters, s.p.n. besides this, a new pair of shoes were given me, for the floor of the castle was laid with pure shining marble. my old shoes i was to give away to one of the poor who sat in throngs, although in very good order, under the

t those lewd vain people were above at the board, but i in so sorry a place could not rest in quiet, one of those rascals scornfully reproaching me for a motley fool. now i did not realise that there was still one gate through which we must pass, but imagined that during the whole wedding i was to continue in this scorn, contempt and indignity, which i had yet at no time deserved, either from the lord bridegroom or the bride. and therefore (in my opinion) he should have done well to sort out some other fool than me to come to his wedding. behold, to such impatience the iniquity of this world reduces simple hearts. but this really was one part of my lameness, of which (as is before mentioned) i dreamed. and truly the longer this clamour lasted, the more it increased. for there were already

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

which greatly suited her. her train was now no more of small tapers, but consisted of two hundred men in armour, who were all (like her) clothed in red and white. now as soon as they were alighted from the throne, she came straight to us prisoners, and after she had saluted us, she said in few words: that some of you have been aware of your wretched condition is hugely pleasing to my most mighty lord, and he is also resolved you shall fare the better for it. and having seen me in my habit, she laughed and said, goodness! have you also submitted yourself to the yoke? i imagined you would have made yourself very smug. with which words she caused my eyes to run over. after which she commanded that we should be unbound, and coupled together and placed in a station where we might easily see th

other dinner vouchsafed them, which they were soon told about. but the execution was deferred till twelve noon. herewith the senate arose, and the virgin also, together with her attendants, returned to her usual quarter. but the uppermost table in the room was allotted to us, they requesting us to take it in good part until the business was fully dispatched. and then we should be conducted to the lord bridegroom and the bride, with which we were at present well content. meanwhile the prisoners were again brought into the hall, and each man seated according to his quality. they were likewise told to behave themselves somewhat more civilly than they had done the day before, about which they yet did not need to have been admonished, for without this, they had already put up their pipes. and t

COSIMANO CHARLES ELEMENTARY PSIONICS

mes to mind is a scene the old movie "god's little acre" where buddy hackket is running around the field being dragged by his forked stic, bouncing off trees, falling into holes and ultimately being sucked into the air intake of a jet engine. well, maybe not the jet engine, but it is a pretty funny image, the semi-to-illiterate rustic following his stick until he reaches a spot and then says "the lord done has told me to dig here" with an image like that to live down, it's amazing that anyone would take the art up in the first place. but its image does not negate the fact that dowsing works and works quite well. and it has worked for a very long time. there are pictures of men in the middle ages with their sticks looking for mineral deposits and the art is a hell of a lot older than that

COVENANT OF SAMYAZA

ard these secrets from man prevaileth not "by their knowledge shall man perish, for man was not created except that, like the angels, he might remain servile before me" and demiurge said unto noah who had kept his fear of demiurge and partook not the knowledge imparted to man "man hath discovered the secrets of heaven and earth, and they are those who have been judged, but not thou noah, for your lord knows that thou art humble before your god, free from the reproach of knowledge" and demiurge declared to watchers that he would confine us in a burning valley until he smite earth again, in what is called final judgement. raphael was sent to bind our brother azazyel and cast him into the desert wilderness, throwing upon him pointed stones, until he was buried in darkness, after which on fina

DANCE OF THE WITCHES

or a goat. the ideal altar for this operation has the word "dhulkarnen" painted in red on it's front. i find it just as easy to visualize as to improvise. my personal favorite time for this rite is in the woods at night, under a large moon, with flour used to mark out the circle and triangle, because of how ghostly it glows. in these traditional circle-and-triangle workings devoted to the secret lord of the witchfaith, the altar would typically be inside the center of the triangle. not so with this rite. to start the rite, you go to the west a ways from your circle and altar, and close your eyes, to calm yourself. at this point, you must imagine yourself in darkness, something that is not hard to do with your eyes closed, and really not hard to do if you do this rite after the sun has set

he light in this triangle, and slowly pronounce the following phonetic formula: oz. ah. el. drag the syllables out. then, step into the circle and go to the four implements (the cord, the arthame, the cup, and the bowl) which should be right in the center of the triangle. kneeling, hold your hands over them and say "i bless these holy implements in the name of the devil the great reverser, secret lord of the wise powers above the land and below it, take heed" then stand straight up, holding the cord out before you, and walk directly towards the altar, and when you reach the east, walk counterclockwise around the circle one full time, arriving back at the east, and then keep walking till you are at the north, stop, kneel, and put the cord down. as you lie it on the ground, slowly pronounce

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

i am convinced that the old testament 'god' known as yhwh (yahweh) is also based on an extraterrestrial, or more likely, a series of them. interestingly, while the jewish religion is perceived as a 'one god' faith, the original hebrew texts do not support this. while the english translation refers to a 'god, the hebrew talks of elohim, the plural meaning 'gods. similarly, while we read the word 'lord' in the english, the hebrew refers to adonai, the plural 'lords. jehovah, who is often interchanged with yahweh, would seem to have a different origin. another extraterrestrial, most probably. if you read the old testament and other ancient texts and replace every reference to 'god' or 'the gods' with 'extraterrestrial, the whole thing begins to make sense and becomes so obvious. it is import

be they were forced out by other extraterrestrials who were trying to help us. maybe it was vibratory changes that took place. either way, i believe they began to work mostly through the human mind from the fourth dimension and that this has replaced the physical occupation of the distant past. i have no doubt they have still come here, however, and in increasing numbers in more recent times. the lord of the rings by j.r. tolkien, has themes of war between the humanlike hobbits and the little grey orcs which many believe resemble the themes of what has actually happened, even down to the descriptions of subterranean laboratories which mirror the claims of what is happening today in the underground bases and genetic laboratories under america and other countries. the battle for the earth po

words. as they wandered about in the east, they came to a plain in babylonia and settled there. they said to one another 'come on! let's make bricks and bake them hard. so they had bricks to build with and mortar to hold them together. they said 'now let's build a city with a tower that reaches to the sky, so that we can make a name for ourselves and not be scattered all over the earth "then the lord [extraterrestrials] came down to see the city and the tower which those men had built, and he said 'now then, these are all one people and they speak one language; this is just the beginning of what they are going to do. soon they will be able to do anything they want! let us go down and mix up their language so they will not understand one another' so the lord scattered them all over the ear

ilt, and he said 'now then, these are all one people and they speak one language; this is just the beginning of what they are going to do. soon they will be able to do anything they want! let us go down and mix up their language so they will not understand one another' so the lord scattered them all over the earth, and they stopped building the city. the city was called babylon, because there the lord mixed up the language of all the people, and from there he scattered them all over the earth" genesis, 11:1-9 christianity sees those people in a highly negative light when, i believe, it was actually the other way around. they were rebelling against the control. after atlantis, other civilisations began to emerge from the reincarnation of atlantean consciousness. the knowledge they passed on

rd of his sagacity. europe did require money and sidonia [nathan] was ready to lend it to europe. france wanted some, austria more, prussia a little, russia a few million; sidonia could furnish them all. the only country he avoided was spain; he was too well acquainted with its resources..he established a brother or near relative in whom he could confide, in most of the principal capitals. he was lord and master of the money markets of the world and of course virtually lord and master of everything else. he literally held the revenues of southern italy in pawn and monarchs and ministers in all countries courted his advice and were guided by his suggestions" or as the historian, john reeves, put it in his work, the rothschilds "little could mayer amschel have anticipated that his sons would

DAVID ICKE CHILDREN OF THE MATRIX

the movie by john carpenter, the arrival 1 (steelworks films, 1988, and v: the final battle (warner brothers television, 1984, and warner home video, 1995. the challenge don juan, the mexican yaqui indian shaman, tells carlos castaneda the following "we have a predator that came from the depths of the cosmos and took over the rule of our lives. human beings are its prisoners. the predator is our lord and master. it has rendered us docile, helpless. if we want to protest, it suppresses our protest. if we want to act independently, it demands that we don't do so. i have been beating around the bush all this time, insinuating to you that something is holding us prisoner. indeed we are held prisoner "this was an energetic fact for the sorcerers of ancient mexico. they took us over because we

n. king sargon was a major sun worshipper and these rulers of the sumer empire were given the title "son of the sun, as they were in lemuria.9 could this mean a son of sirius? or even lemuria? to the sumerians (like the lemurians and atlanteans, the sun was a symbol of "god" and from this title son of the sun later came the idea of a son of god. sumerian emperors were also often known as "the one lord. the sumer rule of egypt and the indus valley the early official history of the sumer "satellite" state called egypt is largely based on "king lists" compiled by an egyptian priest known as manetho in the 3rd century bc for the great library of alexandria. but this library was destroyed in ad391 in the campaign to rewrite history, and only fragments of manetho's lists have been retained in th

ings the anunna and their later semitic name was an.unnak.ki("those who from heaven to earth came) and din.gir("the righteous ones of the blazing rockets. anunna means "sons of an (later anu),1 another likely origin for "sons of god" as the reptilian anunnaki interbred with the nordics and earth peoples. the name for sumer in the tablets is ki.en.gir, which has been translated as "the land of the lord of the blazing rockets" and also "the land of the watchers. the term "watchers" is often used to describe ancient gods. the egyptian name for their gods, the neteru, translates literally as "watchers. the egyptians said that these watchers came in their "heavenly boats" and in ancient cultures across the world you have this constantly recurring theme of "gods" arriving in some kind of flying

tion. of course, there are many "abduction" experiences that are simply invented or have other, more earthly, explanations, but to dismiss them all, given their number and often consistency of detail, would be just as ridiculous as believing every word of every one. the sumerian tablets tell of how the original breeding programme was headed by the chief scientist of the anunnaki, called enki, or "lord of the earth (ki= earth, and their expert in medicine, ninkharsag, also known as ninti("lady life) mesopotamian depictions portray her holding a horseshoe-shaped tool used at that time to cut the umbilical cord. another name later given to her was mammi, from which came mama and mother. mama or ma as a term for mother can be found in various languages all over the world. ninkharsag would late

ladders coming down from them. a drawing carved in a cliff at fergania in central asia had a man who appeared to be wearing an "airtight helmet" with some mechanical device on his back. it was dated to 7000bc. whatever the origin and nature of "flying saucers" and other such craft, they have been seen and recorded for thousands of years. the genetic obsession the anunnaki leader called enki, the "lord of the earth" and chief scientist, was not the top man in the anunnaki mission to this planet, the sumerian tablets say. he was the eldest son of the anunnaki's overall mr big, an or anu, who made only rare visits to the earth, we are told by translations. but enki's younger halfbrother enlil was made commander of the mission because his mother was considered more genetically pure than the fe

DAVID ICKE THE BIGGEST SECRET

ing to his5translations (and others) thetexts say that the sumeriancivilisation, from whichmany features of modernsociety derive, was a giftfrom the gods. not mythicalgods, but physical ones wholived among them. thetablets call these gods thean.unnak.ki (those whofrom heaven to earth came),and din.gir (the righteousones of the blazingrockets. the name ofsumer itself was ki.en.gir (the land of the lord of the blazing rockets and alsoland of the watchers, according to sitchin. the ancient text known as the book ofenoch also calls the gods the watchers, as did the egyptians. the egyptian name fortheir gods, the neteru, literally translates as watchers and they said that their gods camein heavenly boats.according to zecharia sitchin, the tablets describe how the anunnaki came from aplanet call

in excess of a million years their physical form seems to have remained the same,but then, out of nowhere, came the dramatic change to homo sapiens. about 35,000years ago came another sudden upgrade and the emergence of homo sapiens sapiens,the physical form we see today. the sumerian tablets name the two people involved inthe creation of the slave race. they were the chief scientist called enki, lord of the7earth (ki=earth) and ninkharsag, also known as ninti (lady life) because of herexpertise in medicine. she was later referred to as mammi, from which comes mamaand mother. ninkharsag is symbolised in mesopotamian depictions by a tool used to cutthe umbilical cord. it is shaped like a horseshoe and was used in ancient times. she alsobecame the mother goddess of a stream of religions unde

anistan, andcoins dating from about 100 bc confirm that a sakka kingdom was created in the upperindus valleys between kashmir and afghanistan. again it is not a coincidence that thereligion of buddhism emerged from lands occupied by the sakka (aryan scythians. atleast by 500 bc a tribe called the sakyas lived in the area where buddha is supposed to62have been born around 63 years earlier. guatma (lord buddha) was called sakyashina,sakamuni, the sakya sage, sakya the teacher and the lion of the tribe of sakya. all thiswill become highly significant when we look at the single origin of all the major, andmost minor, religions and their heroes. the scythian/sakka and the cimmerians/cimbri were in fact all the same people and this is confirmed by inscriptions scored intothe behistun rock in the

tican in rome was a sacred place for the followers of mithra, and hisimage and symbols have been found cut into rocks and stone tablets throughout thewestern provinces of the former roman domain, including germany, france andbritain. christianity and the roman church were based on the persian-roman sun godcalled mithra (nimrod, who has an earlier equivalent in india called mitra. tammuz oradonis (lord, who was revered in babylonia and syria, was said to have been born atmidnight on december 24th. these were also sons of god.horus was the the son of god in egypt. he was derived from the babyloniantammuz and, in turn, provided another blueprint for the later jesus. theconnections are devastating for the credibility of the christian church: jesus wasthe light of the world. horus was the light

otherhood. the covenant is the freemasons great workof ages- the agenda for the takeover of the planet by the reptilians.the bloodlines, the chosen people of the gods, and the secret knowledge, aresymbolised as the vine and vineyards in the bible and countless other writings andpictures. the old testament speaks of the vine thou didst bring out of egypt.39 weare also told that the vineyard of the lord of hosts is the house of israel and the menof judah his pleasant plant40 the bloodline symbolised as the vine is not, i wouldstrongly suggest, the bloodline of king david at all. he didnt exist for a start, whichconfirms the point rather conclusively. the symbolism of the vine can once again betraced back to babylon and egypt. in the mystery schools of greece, their sun godsdionysus and bacch

DEITUS

reate a god in the first place. every society has invented a deity who represents the carnal; in this particular society this being is called satan. the satanist does not worship satan, but he chooses satan as an archetype of carnality. the god of the satanist is within his own flesh and bone, within his skin tissues and muscle fibers. he is the god of life and the god of the flesh he is the dark lord, satan. the gods and demons which the satanist may invoke, in the performance of satanic rituals, are archetypes associated with the dark side. these beings represent carnality rather than spirituality, life rather than death, and indulgence rather than repression. in the magical art, i make brief mention of the magician s ability to impose a thought-form onto an object which can influence an

t cannot divorce themselves from the stigma attached to the practice of witchcraft and sorcery, call themselves white witches and base eighty percent of their philosophy on the guild-ridden doctrines of christianity. the satanist looks with contempt upon these hypocrites who denounce satan with one breath while attempting to practice the very art which historically has been attributed to the dark lord. the satanist recognizes that magic is magic, be it used to help or to hinder. the last page of the demonic bible is a diagram entitled the map of the spheres. the spheres illustrated are essentially archetypal. they have been described countless times in grimoires and magical treatises. in the physical world there are four elemental spheres: earth, air, fire, and water. there are also the fo

DEMONIC BIBLE

eady become a god, but this knowledge is not yet fully realized and will not be fully realized until the end of the aeon. the law of the aeon of lucifer is will to come into being as a god. once we have fully accepted the reality that we are god and assumed our place as gods upon the earth then we will say xem, deit sthe demonic bible by magus tsirk susej, antichrist servant& disciple of the dark lord as revealed to him by his unholy guardian demon the spirit azael 1999, 2004, the embassy of lucifer a new and numinous art the reality of the present is that personal feelings, based on relationships, and the personal struggles and/or sufferings of individuals, have all been described by artistic means in the past two millennia or so. there are centuries of work concerning and created because

ich we exist. initiates of the ona were encouraged to presence the dark forces by being sinister and therein become nexus s or gateways to the forces of darkness. by presencing the forces of darknes, and engaging in acts which would change the world towards the sinister, initiates of the ona sought to further the sinister dialectic of history. the devil s ambassadors the first embassy to the dark lord was the creation of yaj nomolos, prophet of the second coming. nomolos, an ordained priest of the church of satan, established the embassy located in whitehall, pa, known as the embassy of s.a.t.a.n (s.a.t.a.n. stands for survival and the androgyne nation) the social realist philosophy espoused by nomolos was one of predator and prey emphasizing survival of the fittest. satan, remarked nomolo

rogyne nation) the social realist philosophy espoused by nomolos was one of predator and prey emphasizing survival of the fittest. satan, remarked nomolos, was an androgynous being. in the future, he believed, mankind would evolve into an androgynous race. a new embassy a new aeon the embassy of lucifer was established in 1991 ce, by magus tsirk susej, as a political embassy representing the dark lord and his infernal empire and as the vehicle for the creation of a new aeon. magus susej understood at the time only that this new aeon, the aeon of lucifer, would begin sometime after the year 1999. in the year 2000, magus susej s magical experiments with aeonics culminated in the discovery of the word deitus as the magical dictum for the aeon of lucifer. the year 2001 ce became known as year

other satanic organizations: the embassy of s.a.t.a.n, the temple of set, the order of the left-hand-path, the temple of pan-shaitan, and the order of the nine angles. he studied the literature of these satanic groups while continuing to work with the demonic bible and experiment with new rituals. in 1991, mr. miller established the embassy of lucifer as a political embassy dedicated to the dark lord and as a vehicle for the creation of a new aeon. he did not fully understand at the time what form this new aeon would take. he knew only that it would begin sometime after the year 1999. the embassy of lucifer received some publicity when he attempted to get its name added to the churches of stewart sign on the highway outside of his town. articles appeared in the local paper, the province

me) were published in the black jackal over a period of five months. in 1996, mr. miller began work as a port inspector& marine surveyor for sgs, an international inspection service and in 1997, his daughter kayla victoria miller was born. by this time, he had settled into the domestic life and had retired from active involvement in satanism. his role in openly establishing an embassy to the dark lord had, however, gained him a few enemies. those who sought his downfall waited patiently until opportunity presented itself and then struck. he was falsely accused and, in the later part of 1997, convicted of sexual assault. while the accusation was not serious in itself, his refusal to accept a plea bargain resulted in a sentence of six months in jail and eighteen months probation. this was no

DIABOLUS

nia b.c. and forward, originally as a positive force of movement and foreign lands. it was later on that set became a form of the opposer, with red being a sacred color and his minions being actual demons who tested or destroyed others. set was commonly perceived as a god of war, who taught some pharaohs the art of shooting the bow and arrow, etc. the egyptian book of the dead presents set as the lord of the northern sky, who is over storms, cold weather and darkness. set was perhaps the most significant egyptian god in that he alone was the god of mystery and the unknown, both the shadow and fire. as being a patron of the deserts, seth was also revered as a deity over the scorching heat of the desert sands. this concept continued on in the persian ahriman and the islamic shaitan, which sh

haka, the storm demon. while these similarities cannot be assumed to be directly related, they are by all instances interesting. the constellation of the bull or bull s thigh is related to set. often called bull of double brilliance, this is perhaps the brightest constellation around the north celestial pole otherwise known as the great bear or little dipper. the mummified hawk that is called the lord of the south is connected with set in this aspect. this is the seker god who early on was considered close to set before his transformation in accordance with osiris. the home of set is khepesh, the constellation. set was considered the eighth child of the gods of annu, and was of nuit. as the god of darkness and storms he was alone the one who could withstand the stare of the serpent apep, t

close to set before his transformation in accordance with osiris. the home of set is khepesh, the constellation. set was considered the eighth child of the gods of annu, and was of nuit. as the god of darkness and storms he was alone the one who could withstand the stare of the serpent apep, thus controlling the storm demon and later it becoming a part of sethan himself. set as being not only the lord of the south, he later was associated with the north, becoming the lord of the northern sky in the egyptian book of the dead. his primary associations were hostility, war and storms. thus set may be viewed as a deific force of motion and opposition. the combat which took place on the day when horus fought with seth, during which seth threw filth in the face of horus, and horus crushed the gen

om testing the essence of yourself does your ability to become something better manifest into something greater. observe the illustration by aos entitled the death posture, here the skull masked individual ascends from the sigil itself, on the very left hailed by set who stands upon the alpha and omega, called also azoth and azothoz7, a dualistic sigillic formula of the adversary. here set is the lord of sorcery, by his nature of opposition does the self grow stronger through the rebellion of stasis and the fall into darkness the face becomes a skull through self-love. modern sorcery and magick is very much driven by the gnosis of set, while hidden, one who has the eyes to recognize it obtains the luciferian and sethian potential. the witch cult in the 60 s was a growing scene of exploring

considered to be the spiritual body which took nourishment from the offerings at the funeral ceremonies. the dead and such were honored among the egyptians, who regularly brought food and drinks to appease the khu into staying in its tomb. aleister crowley took a strong step in his presentation and revival of magick concerning set. crowley wrote in the book of thoth that saturn is indeed set, the lord of the egyptian deserts, darkness and high places. crowley makes similar connections between shaitan and satan, all being forms of set. incidentally, the master therion draws 8 egyptian magic, e.a. wallis budge 9 demonologie, in forme of one dialogue, london 1603 found in egyptian magic, e.a. budge 10 connections between shabbathai, the sphere of saturn being the witches sabbat10. here we fin

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

s: the age of oneness between human beings and god that follows after the aeon of osiris where human-god was a duality. according to aleister crowley (q.v, it begin in 1904 with the dictation of the book of the law and is coeval with the astrological age of aquarius. agla: a hebrew notarikon (q.v) for "ah-tah gee-boor lih-oh-lahm ah-doh-nye" which translates in english "thou art great forever, my lord" agripa, henry cornelius (of nettesheim: a german doctor of laws, and a doctor of letters, philosopher, and occultist who lived from 1486?-1535. he is most noted for the writing of his three books on occult philosophy, which have been plagiarized by more classical authors than just about any other work in history. aik bekar: a form of biblical interpretation and system for making codes. see t

red the second degree; zero or ought degree= aspirant; first degree= adelphon; second degree= neophyte, correlating to the water of earth in the sephiroth of malkuth. nephesch (nee nephesh: the most superficial layer of the ninth sephirah (q.v) on the tree of life (q.v. neptune: the eighth planet of the terran solar system. in astrology (q.v, the planet named after the greek god who served as the lord of the ocean and seas. attributed as being the ruler of the zodiac (q.v) sign pisces (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the first sephirah (q.v) kether (q.v. keywords include: idealism, illusion, spiritual, drugs, alcohol, confusion, deceit, elusive, astral plane, psychic, charlatans, impressionable, wishful thinker, false, occult, escape, mystic, dreams

itually, with compassion. place of comfort: a special place within a magickal circle for a couple to engage in sex magick (q.v. plane, astral: a non-physical level of existence which is the basis for the physical plane, and the place where many non-physical entities exist. pluto: the ninth planet of the terran solar system. in astrology (q.v, the planet named after the greek god who served as the lord of the underworld and death. attributed as being the ruler of the zodiac (q.v) sign scorpio (q.v. on the tree of life (q.v) within the kabbalah (q.v) attributed to the unmanifest sephirah (q.v) daath (q.v) and the abyss. keywords include: transformation, degeneration, extremes, horrible, transmutation, refining, crucible, refectory, atomic energy, annihilation, regeneration, subversion, coerc

ue. keywords include: wide rangingly, boisterously, bluntly, expansively, optimistically, wisely, freely. sanders, alex: the founder of a tradition of wicca (q.v) known as alexandrian wicca (q.v. called by his followers "the king of the witches" satan: in the christian, jewish, and islamic religions, the supreme arch-foe of god. the prince of darkness, the adversary of god. in modern thought, the lord of evil. satanism: a religion that basis it's beliefs on reverse and backward principles of christianity. the worship of satan, the arch-foe of christ, through such practices as the black mass, sexual perversion, drug taking, violence, mutilation, killing, and sacrilege. in reality, most people who call themselves satanists are simply neoeppicurianists, hedonists or egotists. the few who are

he thought and feeling of others. sixty-nine (69) current: what the followers of the teachings of the order of the astral star (q.v) call their path or tradition. the sixty-nine comes from the numerological reduction via gematria (q.v) of the words "manger or stable" in hebrew indicating that the order of the astral star is founded upon the christ event that led the wise men to a stable where the lord jesus christ was born in bethlehem. sky-clad: literally, implying naked, to "wear only the sky" a term used by wiccans (q.v) to indicate ritual nudity. gardnerian (q.v) witches are supposed to work their rituals in this state. most however, do in fact wear robes. sol (the sun: the only star in the terran solar system. in astrology (q.v, the planet named after the roman god hellios adapted fro

DION FORTUNE MYSTICAL QABALA

pretation thereof. of these three the ancient rabbis say that the first is the body of the tradition, the second its rational soul, and the third its immortal spirit. ignorant men may with profit read the first; learned men study the second; but the wise meditate upon the third. it is a strange thing that christian exegesis has never sought the keys to the old testament in the qabalah. 12. in our lord's day there were three schools of religious thought in palestine: the pharisees and the sadducees, of whom we read so frequently in the gospels; and the essenes, who are never referred to. esoteric tradition avers that the boy jesus ben joseph, when his calibre was recognised by the learned doctors of the law who heard him speak in the temple at the age of twelve, was sent by them to the esse

calibre was recognised by the learned doctors of the law who heard him speak in the temple at the age of twelve, was sent by them to the essenian community near the dead sea to be trained in the mystical tradition of israel, and that he remained there until he came to john to be baptised in the jordan before commencing his mission at the age of thirty. be that as it may, the closing clause of the lord's prayer is pure qabalism. malkuth, the kingdom, hod, the power, netzach, the glory, form the basal triangle of the tree of life, with yesod, the foundation, or receptacle of influences, as the central point. whoever formulated that prayer knew his qabalah. 13. christianity had its esotericism in the gnosis, which owed much to both greek and egyptian thought. in the system of pythagoras we se

balists; we will note a tew of them. 17. in verse 38 of the book of concealed mistery (mathers' english translation from the latin translation of knorr von rosenroth) it says "for father and mother are perpetually conjoined in yesod, the foundation (the ninth sephirah, but concealed under the mystery of daath or knowledge; and in verse 40 we read concerning daath "the man that shall say, i am the lord's, he descendeth. yod (the tenth letter of the hebrew alphabet) is the foundation of knowledge of the father; but all things are called byodo, that is, all things are applied to yod concerning which this discourse is. all things cohere in the tongue which is concealed in the mother. that is, through daath or knowledge, whereby wisdom is combined with understanding, and the beautiful path (tip

l of the temple, the analogue, on a lower plane, of the abyss which separates the three supernals from the rest of the tree. like the abyss, the veil marks a chasm in consciousness. the mode of mentation on one side of the chasm differs in kind from the mode of mentation prevailing upon the other. tiphareth is the highest sphere to which normal human consciousness can rise when philip said to our lord "show us the father" jesus replied "he that bath seen me hath seen the father" all the human mind can know of kether is its reflection in tiphareth, the christ-centre, the sphere of the son. paroketh is the veil of the temple which was rent asunder at the crucifixion. 25. we now come in our brief preliminary survey to the third triangle composed of the sephiroth netzach, hod, and yesod. netza

as the symbol-using power of the subconscious mind. it is an instructive experiment to toss a mass of irrelevant symbolism into the mind and watch it sort itself out in meditation upon the tree, rising into consciousness in long association-chains like dream analysis. 28. netzach is the sphere of the goddess of nature, venus. hod is the sphere of mercury, the greek analogue of the egyptian thoth, lord of books and learning. observing their opposition, we shall expect to find two different aspects represented in them, these finding their equilibrium in a third, yesod, the sphere of luna. we see then a triangle composed of the lady of nature, the lord of books, and the mistress of witchcraft; in other words, subconsciousness and super- consciousness correlate in psychism. 29. anyone who is f

DION FORTUNE PSYCHIC SELF DEFENSE

erson who systematically investigates the past lives of the weak- minded and the mentally deranged. the pathologies of the element of fire are also rare, though it may be that the aimless incendiary and pyromaniac belong to this class. i have never personally had any opportunity of investigating this type of case. algernon blackwood writes of one in his very interesting story "the regeneration of lord ernie" which is published in his volume of short stories entitled incredible adventures. indeed, this author is exceedingly fond of drawing his inspiration from the deva kingdom, and has some most interesting studies of the subject scattered through his books. any organic geographical unit develops something of an oversoul, and where the differentiation is marked, the over soul may become a v

ubject, and these beliefs can very often afford us a clue, even if we do not accept the very anthropomorphic explanations by which they are accompanied. it was believed that the arch-demon lilith had a very great deal to do with these matters. according to the qabalists, lilith was the first wife of adam, who used to visit him in his dreams while he was as yet alone in the garden of eden, and the lord god became so perturbed at these goings-on that he created eve as a counter- attraction. witches were the recipients of similar attentions from the devil. st. theresa of avila records that the godhead itself visited her. the virgin mary received the holy ghost. st. anthony was tempted by apparitions of beautiful female demons. there are many cases on record of whole nunneries being attacked b

of three candidates was being "done" and it was suddenly noticed in the course of the ceremony that the number of the candidates had become reduced to two. enquiry elicited the fact that the third had taken fright and fled. what happened in these two cases, i do not know; whether there had been a breach of good faith, or whether one was intended, no one can say; but something put the fear of the lord into these two individuals pretty effectually. that no such shock is inherent in the ceremony is proved by the fact that these are the only two cases in my experience, and i have seen a very large number of ceremonies. person ally, when i took my own initiation i felt as if i had come into harbour after a stormy voyage. another man who was intimately known to me as an advanced occultist was t

it of sleeping lying north and south, place your bed so that you will now be lying east and west. the following prayers may be used for the blessing of the salt and water"(pointing the first and second fingers at the salt) i exorcise thee, creature of earth, by the living god, by the holy god, by the omnipotent god, that thou mayest be purified of all evil influences in the name of adonai, who is lord of angels and of men"(extending hand over salt) creature of earth, adore thy creator. in the name of god the father almighty, maker of heaven and earth, and of jesus christ his son, our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(pointing first and second fingers at the water) i exorcise thee, creature of water, by t

nd earth, and of jesus christ his son, our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(pointing first and second fingers at the water) i exorcise thee, creature of water, by the living god, by the holy god) by the omnipotent god, that thou mayest be purified from all evil influences in the name of elohim sabbaoth, who is lord of angels and of men"(extending hand over water) creature of water, adore thy creator. in the name of god the father almighty, who decreed a firmament in the midst of the waters, and of jesus christ his son our saviour, i consecrate thee) to the service of god, in the name of the father and of the son and of the holy ghost. amen"(casting the salt into the water) we pray thee, o god, lord of h

DONALDTYSON CORONZON

nd destroy all the spirits of the reprobate and the children of the watchers, because they have wronged mankind" this punishment seems a little too harsh to michael. he talks it over with the archangel raphael, who agrees with him, but when the critical moment arrives to speak in behalf of the watchers, both angels remain silent in fear of god's wrath "and it came to pass when he stood before the lord of spirits, michael said thus to raphael 'i will not take their part under the eye of the lord; for the lord of spirits has been angry with them because they do as if they were the lord. therefore all that is hidden shall come upon them for ever and ever; for neither angel nor man shall have his portion in it, but alone they have received their judgement for ever and ever" in the enochian key

on in it, but alone they have received their judgement for ever and ever" in the enochian key known as the call of the thirty aethyrs, coronzon is referred to under the descriptive title "him that is fallen" which is equated with the enochian words teloc-vovim. coronzon is the proper name of the fallen leader of the watchers, whereas teloc-vovim is a title similar to those applied to god, such as lord of hosts. in the eighth key, reference is made to the "stooping dragon" this is almost certainly another title for coronzon, who stoops in the way that a falcon stoops upon its prey, falling like a bolt of lightning from the heavens. in enochian it translates as abai-vovin. note the similarity between the endings of both titles. they are probably the same word- vovim or vovin is translated by

DONALDTYSON DEMON

an appear upon the earth when they have been cast down and bound in hell. apparently, as we may gather from the book of job, lucifer is able to walk upon the surface of the earth but is not permitted to directly injure human beings. he is even able to enter heaven! it is written in the first chapter of job that when the sons of god, who are the good angels of heaven, present themselves before the lord on some formal occasion, lucifer gate-crashes the assembly. god asks him "whence commest thou" lucifer answers "from going to and fro in the earth, and from walking up and down in it" god begins to boast to lucifer about his servant job, saying that there is no man like him, that he is a perfect and upright man. lucifer cuts god off and asserts that job is only a holy man because he enjoys go

DONALDTYSON FAMILIAR

numerous unhealed sores, boils, or bites from fleas or other vermin. add to these blemishes her natural birth marks, moles and skin cancers, and you can see that it would not be difficult for a diligent nun to locate a so-called witch mark on an accused woman's body, if she searched long enough. the witch did not voluntarily keep a familiar, it was thought, but was compelled to do so by her dark lord, the devil. the familiar was the devil's way of insuring the continuing obedience of witches to his evil purposes. the familiar kept tabs on the witch, and constantly urged her on to ever greater acts of mischief. even so, it was thought that the witch and her familiar were a team, both working for the devil, bound together by the witch's unholy pact. the spirit who remained in close associat

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

are stated to be the work of the god thoth. they certainly belong to that class of literature which the greeks called "hermetic"[5] and it is pretty certain that under some group they were included in the list of the forty-two works which, according to clement of alexandria,[6] constituted the sacred books of the egyptians.[7] as thoth, whom the greeks called hermes, is in egyptian texts styled "lord of divine books"[8 "scribe of the company of the gods"[9] and "lord of divine speech"[10] this ascription is well founded. the [1. for the hieroglyphic text see maspero, recueil de travaux, t. vii, pp. 162, 163; and t. xi, p. ii. 2 pietschmann thinks (aeg. zeitschrift, bd. xxxi, p. 73 f) that the satyrs, who are referred to by diodorus (i, xviii) as the companions and associates of osiris in

yer from the pyramid of pepi ii (for the texts see maspero, recueil, t. x, p. 8, and t. xii, p. 146, which reads "hail, ye great nine gods who dwell in annu, grant ye that pepi may flourish, and grant ye that this pyramid of pepi, this building built for eternity, may flourish, even as the name of the god tmu, the chief of the great company of the nine gods, doth flourish. if the name of shu, the lord of the celestial shrine in annu flourisheth, then pepi shall flourish, and this his pyramid shall flourish, and this his work shall endure to all eternity. if the name of tefnut, the lady of the terrestrial shrine in annu endureth, the name of pepi shall endure, and this pyramid shall endure to all eternity. if the name of seb. flourisheth the name of pepi shall flourish, and this pyramid sha

to the great house (i.e, tomb. vignette: the soul of the deceased standing before a tomb. chapter cxxiv. the chapter of going in to the princes of osiris. vignette: the deceased adoring mestha, hapi, tuamautef and qebbsennuf. chapter cxxv. the words which are to be uttered by the deceased when he cometh to the hall of maati, which separateth him from his sins, and which maketh him to see god, the lord of mankind. vignette: the hall of maati, in which the heart of the deceased is being weighed in a balance in the presence of the great gods. chapter cxxvi [without title] vignette: a lake of fire, at each corner of which sits an ape. chapter cxxviia. the book of the praise of the gods of the qerti. this chapter has no vignette. chapter cxxviib. the chapter of the words to be spoken on going t

underworld, and of removing him from every evil thing. this chapter has no vignette. chapter cxlix [without title] vignette: the divisions of the other world. chapter cl [without title] vignette: certain divisions of the other world. chapter cli [without title] vignette: scene of the mummy chamber. chapter clia [chapter] of the hands of anpu, the dweller in the sepulchral chamber, being upon the lord of life (i.e, the mummy. vignette: anubis standing by the bier of the deceased. chapter clib. the chapter of the chief of hidden things. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (31 of 36 [8/10/2001 11:22:56 am] vignette: a human head. chapter clii. the chapter of building a house in the earth. vignette: the deceased standing by the foundations of h

lxxxiii. a hymn of praise to osiris; ascribing to him glory, and to un-nefer adoration. vignettes: the deceased, with hands raised in adoration, and the god thoth. chapter clxxxiv. the chapter of being with osiris. vignette: the deceased standing by the side of osiris. p. xlvi theban version: list of chapters. chapter clxxxv. the ascription of praise to osiris, and of adoration to the everlasting lord. vignette: the deceased making adoration to osiris. chapter clxxxvi. a hymn of praise to hathor, mistress of amentet, and to meh-urt. vignette: the deceased approaching the mountain of the dead, from which appears the goddess hathor. the version akin to the theban. the versions of the book of the dead. http//www.sacred-texts.com/egy/ebod/ebod03.htm (34 of 36 [8/10/2001 11:22:56 am] pal ograph

ELIPHAS LEVI THE CONJURATION OF THE FOUR ELEMENTS

the world tremble! thou who makest the seven metals circulate in the veins of stone; monarch of seven luminaries! rewarder of subterranean workmen! bring us to the desirable air and to the kingdom of light. we watch and work without respite. we seek and hope by the twelve stones of the holy city, for the talismans which are buried by the magnetic nail which passes through the center of the earth. lord! lord! lord! have pity upon those who suffer! enlarge our hearts! let us be free and raise up our heads! exalt us! o stability and movement! o day invested by night! o darkness veiled in light! o master who never retainest the wages of thy workmen! o silvery whiteness! o golden splendor! o crown of diamonds, living and melodious! thou who bearest the sky upon thy finger, like a ring of sapphi

let earth fall upon the earth, by virtue of the pentagram which is the morning star, and in the name of the tetragram, which is written in the center of the cross of light. amen. the sign of the cross adopted by the christians does not belong to them exclusively. it is also kabalistic, and represents the contrasts, and the quaternary equilibrium of the elements. we see by the occult stanza of the lord's prayer, which we have indicated in our dogma, 9 that there were primitively two modes of making it, or at least two very different formulas to distinguish it. one reserved for the priests and initiated; the other granted to neophytes and the profane. thus, for example, said "to thee" then he added "belong" and continued while carrying his hand to his breast "the kingdom; then to his left sh

t and by the light. be my breath by the word; and i will command the spirits of this atmosphere, and will bridle the horses of the sun by the will of my heart, the thought of my mind, and the winking of my eye. i exercise thee, creature of air by the pentagram, and in the name of the tetragram, in which are firm will and true faith. amen, selah; so be it. so mote it be. 2. genesis, ii, 7 "and the lord god formed man (adam, spore of the ground (adoux, and breathed into his face the breath (nasama or inspiration) of lives; and he was a living soul" job, xxxii, 8 "there is a spirit (ruah) in man, and the inspiration (nasama) of the almighty maketh intelligent" 3. an evergreen plant of the genus vinca, having a blue or purple blossom. 4. in this salt be wisdom, and may it preserve our minds an

e accomplishing of the wonders of the one thing. the sun is its father; the moon its mother, and the wind carried it in its womb; it ascendeth from earth to the sky, and returneth again from the sky to the earth. i exorcise thee, creature of water, that thou mayest be to me the mirror of the living god in his works, the fountain of life, and the cleansing of sinners. amen. 8. dregs of matter, the lord commandeth thee by the living and devoted serpent. cherub, the lord command thee by adam jol-havah! wandering eagle, the lord command thee by the wings of the bull. serpent, the lord commands thee by the tetragram, the angel and lion! michael, gabriel, raphael, anael. the water floweth by the spirit of eloim. the earth remaineth by adam jot-havah. the firmament was made by iahuvehu-zebaoth. j

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

. 1955. reprint, inside the flying saucers. new york: paperback library, 1967. barker, gray. the book of adamski. clarksburg, w. va: saucerian publications, 1965. leslie, desmond, and george adamski. flying saucers have landed. london: werner laurie, 1953. rev. london: neville spearman, 1970. zinsstag& timothy good. george adamski: the untold story. beckenham, u.k: ceit publications, 1983. adare, lord (1841.1926) author of a remarkable work, experiences in spiritualism with d. d. home, printed privately in 1869 at the request of his father, earl of dunraven. to make this book accessible to a large public and in memory of his father to whose title he succeeded, the author agreed in 1924 to a second edition by the society for psychical research, omitting the attestation of some of the promin

ic and in memory of his father to whose title he succeeded, the author agreed in 1924 to a second edition by the society for psychical research, omitting the attestation of some of the prominent witnesses of the phenomena. the probable reason for the privacy of the first publication was that the earl of dunraven, being a roman catholic, wished to avoid the censure of the church. the friendship of lord adare and daniel douglas home dated from 1867. it began at malvern in dr. gully s hydropathic establishment, where home was a guest and lord adare a patient. for the next two years he spent a great deal of time in home s company. his friendship for home (as stated in his preface to the 1924 publication) never diminished or changed thereafter. the phenomena recorded in the book are of a wide r

of matter through solid matter is conspicuous. its possibility was stoutly denied by home. the records fail to meet scientific requirements in many ways. the control was left to the senses, no instruments were introduced, and many points in the narrative were left incomplete. no attempt was made to appraise the sittings in scientific categories. miracle worship might best describe the attitude of lord adare and of his fellow-sitters. on the other hand, while deficient in some ways, these records demonstrate the conscientiousness of those who observed home. each wrote letters addressed to the earl of dunraven shortly after the seances. lord adare, for almost two years, lived most of the time encyclopedia of occultism& parapsychology. 5th ed. adare, lord 9 with home, which bolstered his beli

leaders of the pagan community in north america. in 1988 her handfasting to john gliedman was the first pagan marriage covered in the new york times society pages. sources: adler, margot. drawing down the moon. new york: viking press, 1979. rev. ed. boston: beacon press, 1986. heretic s heart: a journey through spirit and revolution. boston: beacon press, 1997. adonai a hebrew word signifying the lord and used by jews when speaking or writing of yhwh, or yahweh, the ineffable name of god. the jews entertained the deepest awe for this incommunicable and mysterious name, and this feeling led them to avoid pronouncing it and to substitute the word adonai for jehovah in their sacred text. the ancients attributed great power to names; to know and pronounce someone s name was to have power over

xtraterrestrials. spaceships position themselves above the earth at special times of the year, considered the best moments for transmitting the energies from outer space. king authored a series of books spelling out the theology and practices of what emerged as a new occult religion. king claimed that he received a mystical consecration on july 23, 1958, from the master jesus for his mission; the lord buddha added his consecration on december 5, 1978. the society continues and has headquarters in both london and california, where it owns a complex of buildings. it may be contacted at 757 fulham road, london, sw6 5uu, england and 6202 afton place, los angeles, ca 90028. website: http/ www.aetherius.org. advanced spiritual church healing center encyclopedia of occultism& parapsychology. 5th

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

m. the secret science behind miracles. vista, calif: huna research publications, 1954. mananan son of the irish sea-god lir, magician with strange possessions. his magical boat ocean-sweeper, steered by the wishes of its occupant; his horse aonban, able to travel on sea or land; and his sword fragarach, a match for any mail, all were brought by lugh from the land of the living (i.e, fairyland. as lord of the sea he was the irish charon, and his colorchanging cloak would flap as he marched around the camp of hostile force invading ireland. he is comparable with the cymric manawiddan and resembles the hellenic proteus. mandala a mystical diagram used in india and tibet to attract spiritual power or for meditation purposes. the term derives from the sanskrit word for circle, although a mandal

ayatri mantra, normally recited by brahmins during meditation on the sun. transcendental meditators also reportedly use mantras in their practices. hari om is a common healing mantra performed regularly by the sivananda ashram in rishikesh, india, which invokes vishnu (hindu god) to take away illnesses and offenses. shiva hara shankara, as chanted by indira devi s ashram in poona, india, asks the lord shiva to free us from the bondage of life. the shiva mantra implores homage, homage, all homage and glory to you, o lord shiva. similarly, the lakshmi mantra calls upon the goddess lakshmi, we pray to you in benign solemnity to bestow your blessings and shower your wealth upon us. the development of compact discs and digital recordings has made mantra recordings more available in music stores

impressive demonstrations of his psychic talents. during a lecture at the aeolian hall, new bond street, london, he was challenged by lady oxford, who stated that his reconstructions of past incidents in the lives of members of his audience were too precise to be genuine and must have involved confederates. thereupon marion correctly reconstructed an incident in the life of lady oxford s husband, lord asquith, in august 1914, which no other person could have possibly known. lady oxford was tremendously impressed and made a public apology, acknowledging that marion s talent was genuine. in 1934 marion submitted to a long series of scientific experiments directed by s. g. soal at the national laboratory of psychical research, london. soal was skeptical of marion s esp but concluded that mari

rgeant cox in a home seance: as the figure approached i felt an intense cold, getting stronger as it got nearer, and as it was giving me the accordion i could not help screaming. the figure seemed to sink into the floor, to the waist, leaving only the head and shoulders visible, still playing the accordion, which was then about a foot off the floor. a description of a more solid case was given by lord adare who also sat in home s seances: her form gradually became apparent to us; she moved close to home and kissed him. she stood beside him against the window intercepting the light as a solid body, and appeared fully as material as home himself; no one could have told which was the mortal body and which was the spirit. it was too dark, however to distinguish features. i could see that she h

g and whizzing it toboganed down the pole and climbed back again. nothing definite could be established about these curious animated patches of light. materialisation of both beasts and birds sometimes appeared, writes gambier bolton in his book ghosts in solid form (1914, during our experiments, the largest and most startling being that of a seal which appeared on one occasion when field-marshal lord wolseley was present. we suddenly heard a remarkable voice calling out some absurd remarks in loud tones, finishing off with a shrill whistle. why, that must be our old parrot, said the lady of the house. he lived in this room for many years, and would constantly repeat those very words. a small wild animal from india which had been dead for three years or more, and had never been seen or hea

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

rhood, a spiritual council that exists in the supernatural realm, consists of ascended masters. further reading ascended masters. http//www.ascension-research. org/masters.html. ashtar ashtar is among the most popular and most powerfully positioned of all channeling entities. as (according to most contactees who have dealings with him) head of the ashtar command he is, in the words of his sponsor lord michael, supreme director in charge of all of the spiritual program for earth. from his giant starship in earth s general vicinity he gives orders to millions of extraterrestrial and inter-dimensional beings who are trying to reform and enlighten earthlings. his home is in the etheric realm, which means that to visit our physical universe he must descend the vibratory scale, or we would not b

r gave it to another family, which had had the manuscript in its possession since at least the early 1940s and showed it to chalker. chalker could find no evidence that it was a recent literary or historical hoax. birmingham wrote that on the evening of july 25, 1868, i had a wonderful dream, a vision, while standing under the verandah of the cottage he rented. looking up into the sky, he saw the lord bishop of syd n e y s head in the air looking intently upon me in a frow n i n g half laughing mood. as it passed in an easterly direction, it faded out, then re a p p e a re d b r i e fly twice more. i retraced the course the head had taken and just in the spot where i first saw the head i saw an a rk, he wrote. as he stood and studied it, he said aloud to hims e l f, well, that is a beautif

inds, and both had powe rful enemies who sought to stop them. go d f rey claims that like jesus, elvis was jew i s h. she also notes that the bible frequently refers to the voice of god on many occasions. is there any voice more spectacular than elvis presley s? she asks. the psalms even predict that presley one day would disappear: i am shut up and i cannot come forth (psalms 88:8) and how long, lord? wilt thou hide thyself forever (psalms 89:46. isaiah 4:2 states that when the messiah comes, in that day shall the branch [messiah] of the lord be beautiful and glorious. godfrey remarks, now, picture elvis at his aloha from hawaii concert, resplendent in his jeweled american eagle jumpsuit. curiously enough, the eagle is also a symbol for christ (godfrey, 2000. according to godfrey (as well

er foundation. tecu tecu (pronounced tey-coo) is an entity who channeled through a young california t 241 woman, sanaya roman. roman first heard from him when she and a friend were vacationing in kauai, hawaii. at that time, he dictated a book-length manuscript on how to heal psychically and how to use the universal laws of energy to one s benefit. according to roman, tecu identified himself as a lord of time from the portals of the world of essence where all matter is created (roman and packer, 1987. he came to her a second time on another hawaiian trip. then she learned that he came from a universe of a different frequency, thus making communication difficult and infrequent. in that universe, energy is symmetrical. a jolly being, he took in good humor the difficulties he encountered tryi

d for the bible because of their closeness to its author. in their first meeting stranges learned that seventy-seven venusians were living secretly in the united states, but that number was subject to constant change because the space brothers were always coming and going. val himself was scheduled to return to venus on march 16, 1960. the venusians had come to earth to help mankind return to the lord. on the morning of fe b ru a ry 5, 1968, va l thor phoned stranges and instructed him to meet at the san diego airport. from there, the two drove across the border into a coastal t own in sonora, me x i c o. near there, they b o a rded a flying saucer with a large crew, including a woman named teel. inside va l s c o m p a rtment, stranges learned that his friend had spoken with sen. ro b e r

FAUST

day scenes, mechanism you are not to spare. use both the lights of heaven, great and small; the stars above are yours to squander; nor water, fire, nor rocky wall, nor beasts nor birds are lacking yonder. thus in our narrow house of boards preside and on through all creation s circle stride; and wander on, with speed considered well, from heaven, through the world, to hell! prologue in heaven the lord. the heavenly hosts. afterwards mephistopheles. the three archangels come forward. raphael the sun intones, in ancient tourney with brother-spheres, a rival song, fulfilling its predestined journey, with march of thunder moves along. its aspect gives the angels power, though none can ever solve its ways; the lofty works beyond us tower, sublime as on the first of days. gabriel and swift beyon

ring depths of night. the sea foams up, widespread and surging against the rocks deep-sunken base, and rock and sea sweep onward, merging in rushing spheres eternal race. michael and rival tempests roar and shatter, from sea to land, from land to sea, and, raging, form a circling fetter of deep, effective energy. there flames destruction, flashing, searing, before the crashing thunder s way; yet, lord, thy angels are revering the gentle progress of thy day. the three its aspect gives the angels power, since none can solve thee nor thy ways; and all thy works beyond us tower, sublime as on the first of days. mephistopheles since you, o lord, once more draw near and ask how all is getting on, and you were ever well content to see me here, you see me also midst your retinue. forgive, fine spe

wight, had you not given him that gleam of heavenly light. he calls it reason, only to pollute its use by being brutaler than any brute. it seems to me, if you ll allow, your grace, he s like a grasshopper, that long-legged race that s made to fly and flying spring and in the grass to sing the same old thing. if in the grass he always were reposing! but in each filthy heap he keeps on nosing. the lord you ve nothing more to say to me? you come but to complain unendingly? is never aught right to your mind? mephistopheles no, lord! all is still downright bad, i find. man in his wretched days makes me lament him; i am myself reluctant to torment him. the lord do you know faust? mephistopheles the doctor? the lord yes, my servant! mephistopheles he! forsooth, he serves you most peculiarly. une

aust? mephistopheles the doctor? the lord yes, my servant! mephistopheles he! forsooth, he serves you most peculiarly. unearthly are the fool s drink and his food; the ferment drives him forth afar. though half aware of his insensate mood, he asks of heaven every fairest star and of the earth each highest zest, and all things near and all things far can not appease his deeply troubled breast. the lord although he serves me now confusedly, i soon shall lead him forth where all is clear. the gardener knows, when verdant grows the tree, that bloom and fruit will deck the coming year. mephistopheles what will you wager? him you yet shall lose, if you will give me your permission to lead him gently on the path i choose. the lord as long as on the earth he shall survive, so long you ll meet no p

him gently on the path i choose. the lord as long as on the earth he shall survive, so long you ll meet no prohibition. man errs as long as he doth strive. mephistopheles my thanks for that, for with the dead i ve never got myself entangled of my own volition. i like full, fresh cheeks best of all the lot. i m not at home when corpses seek my house; i feel about it as a cat does with a mouse. the lord tis well! so be it granted you today! divert this spirit from its primal source and if you can lay hold on him, you may conduct him downward on your course, and stand abashed when you are forced to say: a good man, though his striving be obscure, remains aware that there is one right way. mephistopheles all right! but long it won t endure! i have no fear about my bet, be sure! when i attain m

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

s is symbol alone; what there ne er suffices as fact here is known; all past the humanly wrought here in love; the eternal-womanly draws us above. fi wthis chart shows the correlations between the sinatic hebrew, ezra hebrew, and rashi aramaic alphabets. the numerical value assigned to each letter by the qabalah, and the english equivalents are also listed. my wonderful mother and father, may the lord be pleased with their souls, steeped our family life in the extraordinary richness of jewish culture and its religious traditions. my brother and i attended hebrew school from a young age, and we regularly attended services and holiday celebrations at our local synagogue. i treasure the memories of receiving my father s blessing before the ark of the torah on the occasion of my bar mitzvah,1

mystical laboratories. i will refer to this gentleman, who is now retired from teaching, as our mentor. he never put his name on any of the translations he published, nor took credit for his work. while he wholeheartedly shared his extensive knowledge and insights with thousands of people over a period of two decades, he never referred to himself as a teacher. in fact, he repeatedly said that the lord is the only teacher; the lord is the only rabbi; the lord is the only guru. after he was recruited by an ancient order of mystical qabalists, called ma aseh merkabah (work of the chariot, to engage in work specifically intended to water the mystical roots of the children of abraham, he formed a religious trust through which to publish his translations of primary qabalistic texts. he never ask

of behavior and traditions institutionalized by the priesthood (kohanim) of the centralized temples in jerusalem. the strict codes reflected the extraordinary level of levitical purity that had to be maintained to enact the high level rituals performed in the first temple, which housed the ark of the covenant. within that context, the priests needed to be like angels who attend the throne of the lord hvhy. the kohanic codes had a significant impact on the development of the pharisaic rabbinate centuries later. they were redacted much later in the talmud yerushalmi and talmud babli, which contain voluminous commentary garnered from over four centuries of rabbinical dialectic. the talmud is composed of the mishnah and the gemara. the mishnah is a collection of scriptural exegesis attributed

eligion of their desert hebrew forebears might have been radically different in practice than rabbinical judaism. the word rabbi is not to be found in the hebrew torah and only finds limited usage in the entire tanakh (torah, prophets, and writings, where it is used to denote tribal leaders and other authorities.5 master yeshuvah told his disciples not to take the title rabbi, and taught that the lord hvhy is the only true rabbi.6 the anthropological and linguistic elements that shaped the nomadic israelite tribes are topics of much conjecture and dialogue among ancient near eastern scholars from a variety of disciplines. the first book of the torah (called torah b reshith) says that abraham came from ur of the chaldees. what were the history, ethnic composition, and cultural and religious

ther mystical tradition, the mystical qabalah contains three seemingly contradictory operative perspectives that correspond to three levels of awareness. vedantic philosophy calls these three levels of awareness dualistic (dvaita, qualified non-dualistic (vasishtadvaita, and unqualified non-dualistic (advaita).8 within the context of the mystical qabalah, the dualistic level of awareness sees the lord hvhy and his/her creation (i.e. matter and spirit) as separate. it is also called the fall of adam. this is the vantage of the normal waking state of most humans. an aspirant with this perspective would generally have a predominant mood toward their chosen ideal, regarding themselves as a servant to their divine master, or as a child to their divine father or mother, etc. the qualified non-du

FOCUS OF LIFE

ngs than strong drink intoxicate. thou hast become remote-i rejoice in thee! who invented such things as vanity and humiliation? the higher the form of creation the more it habitates earth and the more it is conscious of body. everything that is half realized becomes the material of dreams; man has always badly mixed the dream with the reality. he who transcends time escapes necessity. the living lord speaks 'in disciples is my satisfaction' a weary one asked 'is it not written on the sandals of the prostitutefollow me' all undesirable things become morally fearsome. only the animal in man dances. hatred is life-the love of possession. he who can truthfully say-i believe in nothing but myself-in all things realized. zod-ka speaks of ikkah the abyss self projecting from non-existence the pr

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

r, was hermes' use of the expression "son of god" for the demiurge. to demonstrate this remarkable confirmation of the truth of christianity by this most ancient writer, lactantius quotes, in greek, a passage from the asclepius (one of the quotations which has preserved for us fragments of the lost greek original: hermes, in the book which is entided the perfect word, made use of these words "the lord and creator of all things, whom we have thought right to call god, since he made the second god visible and sensible. since, therefore, he made him first, and alone, and one only, he appeared to him beautiful, and most full of all good things; and he hallowed him, and altogether loved him as his own son."4 1 lactantius, div. inst, i, vi; english translation by w. fletcher, the works of lactan

nce, virtues which are divine powers which free the soul from the material weight of the heaven and its influences. the powers are one in the word, and the soul thus regenerated becomes itself the word and a son of god.2 trismegistus has passed on to tat the experience which he himself has had, and the powers sing in tat the hymn of regeneration "let all nature listen to the hymn. i will sing the lord of creation, the all, the one. open, oh heavens, winds retain your breath, let the immortal circle of god listen to my word. powers which are in me sing to the one, the all. i give thee thanks, father, energy of the powers; i give thee thanks, god, power of my energies. this is what the powers cry which are in me. this is what the man who belongs to thee cries through the fire, through the ai

e divided' note in the egyptian theological system here presented the great importance of the sun and the zodiac with its decans) finally, in the list of gods come the seven spheres who have as their ruler fortune or destiny. air is the instrument or organ of all these gods. having spoken of the society which unites gods and men, you must know, o asclepius, the power and force of man. just as the lord and father is the creator of the gods of heaven, so man is the author of the gods who reside in the temples. not only does he receive life, but he gives it in his turn. not only does he progress towards god, but he makes gods. do you mean the statues, o trismegistus? yes, the statues, asclepius. they are animated statues full of sensus and spiritus who can accomplish many things, foretelling

full of stars, the stars will stop their courses in the heaven. every divine voice will be silenced, and will be silent. the fruits of the earth will moulder, the soil will be no longer fertile, the air itself will grow thick with a lugubrious torpor. such will be the old age of the world, irreligion, disorder, confusion of all goods. when all these things have come to pass, o asclepius, then the lord and father, the god first in power and the demiurge of the one god, having considered these customs and voluntary crimes, endeavouring by his will, which is the divine will, to bar the way to vices and universal corruption and to correct errors, he will annihilate all malice, either by effacing it in a deluge or by consuming it by fire, or destroying it by pestilential maladies diffused in ma

iption: deus omnium creator secum deum fecit visibilem et hunc fecit primum et solum quo oblectatus est valde amavit proprium filium qui appellatur sanctum verbum. as scott has pointed out,1 this inscription is an abbreviated latin translation of the passage in the asclepius as quoted from the greek by lactantius and which that father emphasised so strongly for its mention of the "son of god "the lord and creator of all things, whom we have the right to call god, since he made the second god visible and sensible. since, therefore, he made him first, and alone, and one only, he appeared to him beautiful, and most full of all good things; and he hallowed him 1 scott, i, p. 32. 42 ficino's "pimander" and the "asclepius" and altogether loved him as his own son' all the points in the inscriptio

FRATER ELIJAH ANGELS OF CHAOS

word is upon our shoulders. tell of nothing, let us be destroyed by our desire so god may die. act ii my soul screams in orgasmic contradictions- silxofax mantadragonia ziflantamaxia natasz azaximanda callraptuption sunta faxim at rax zenfixamaphillaheme- grendel, who weeps upon existence, i pray unto myself. baphomet, fusion of being and of nothing, let us tear choronzon asunder. mighty set and lord of morning let me bear the joy of liberation. my light and my darkness, this is nothing, my self of god, a prophet reborn. to invoke my being. i become- xephera xephera azazas azathoth- the joy of chaos is my soul. i am and i am not act iii the skull is now a silent object, staring mute at me. the eye is two-dimensional again, the mage walks alone and as poor little grendel has had an acciden

ed. you are reminded again that our addiction is mind. nothing is true; everything is permitted. appendix vii god-forms black magick is more like a 7, than 11- the voices (h-hebrew (e-english qblh (se- standard english) babalon- goddess of ecstasy. see journal exerts b1, b2, and appendix iii. a sigil of babalon is in liber chrnzn (h156;(e65;(se47) choronzon- daemon sultan of dispersion. dyonysis- lord of consumption, indulgence and gluttony. harakhan- owl of wisdom. the sigil of harakhan is in liber chrnzn. the number of harakhan is (h933 (e46 (se62) there is a god of horizon luciferchrist- the original entity which was split in two has been rejoined. the sigil of lucifer-christ is in liber chrnzn. moglthox- lord of corruption (h613 (e98 (se114) set as isolate intoxication- an intelligence

FRATER TENEBROUS CULTS OF CTHULHU

fication is with choronzon, the guardian of the abyss whom crowley called the first and deadliest of the powers of evil, and whose number is 333, that of chaos and dispersion. elementally, yog-sothoth can be considered as the positive manifestation of fire; magically, to active spirit, his cardinal station being the immediate south. reigning over the universe is azathoth, the blind idiot god. the lord of all things. encircled by his horde of mindless and amorphous dancers, and lulled by the thin monotonous piping of a demoniac flute held in nameless paws. 5 whereas yog-sothoth embraces the expanse of infinity, azathoth represents the opposing principle in that he rules at the heart of chaos, the central point of a universe permeated by the influence of yog-sothoth. their relationship could

he north. hastur is the voice of the old ones an elemental deity assigned to the air, or the void of outer space. on earth, the station of hastur is the east, and his sign is aquarius. the god dagon was appropriated by lovecraft from ancient hebraic texts, in which he features as a god of the philistines. in the mythos, he is the progenitor of the seas, the watery equivalent to shub-niggurath and lord of the amphibious deep ones. his elemental attribution is water, and his number is 777. cthulhu himself is referred to as the high priest of the great old ones. his other titles include, he who is to come, lord of r lyeh, and lord of the watery abyss. cthulhu is the initiator of the dream-visions sent forth to mankind from the tomb-city of r lyeh. the formula of his invocation is supplied by

FREEMASON BLUEBOOK

omise thou wert pleased to make to those who should be gathered together in thy name. teach us to know and serve thee aright bless us and prosper us in all our laudable undertakings, and grant that our conduct may tend to thy glory, to the advancement of freemasonry, and finally to our own salvation in that blessed kingdom where thy children shall find rest. amen response.so mote it be. another o lord, our heavenly father, the high and mighty ruler of the universe, who dost from thy throne behold all the dwellers upon earth, direct us, we beseech thee, in all our doings, with thy most gracious favor, and further us with thy continual help, that in all our works begun, continued and ended in thee, we may glorify thy holy name and as thou hast taught us, in thy holy word, that all our doings

filled with thy glory. amen. response. so mote it be. charge at opening a lodge behold! how good and how pleasant it is for brethren to dwell together in unity! it is like the precious ointment upon the head, that ran down upon the beard, even aaron's beard, that went down to the skirts of his garments. as the dew of hermon, and as the dew that descended upon the mountains of zion: for there the lord commanded a blessing, even life forevermore. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (2 of 76 [11/22/1999 11:51:54 am] prayer at closing a lodge o god, our creator, preserver, and benefactor, unto whom all hearts are open, all desires known, and from whom no secrets are hid, we heartily thank thee for the fraternal communion that we have been permitted through thy

how pleasant it is for brethren to dwell together in unity! it is like the precious maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (7 of 76 [11/22/1999 11:51:54 am] ointment upon the head, that ran down upon the beard, even aaron's beard; that went down to the skirts of his garments; as the dew of hermon, and as the dew that descended upon the mountains of zion; for there the lord commanded the blessing, even life forevermore. the following hymn may be used instead of the lesson: musicauld lang syne. i.behold! how pleasant and how good, for brethren such as we, of the accepted brotherhood, to dwell in unity. ii 'tis like the oil on aaron's head, which to his feet distils;like hermon's dew, so richly shed on zion's sacred hills. iii.for there the lord of light and love

fficiently familiar with the preceding degree to be able to work his way into a lodge open on that degree. if objections are made to his advancement, they must be submitted to the lodge and their sufficiency determined by a twothirds vote. maine masonic text book file//c /grand lodge/bluebook/bluebook1.htm (13 of 76 [11/22/1999 11:51:55 am] first section. lesson. thus he showed me: and behold the lord stood upon a wall made by a plumbline, with a plumbline in his hand. and the lord said unto me,amos, what seest thou? and i said, a plumbline. then said the lord, i behold, i will set a plumbline in the midst of my people? israel: i will not again pass by them any more. in some jurisdictions, the following lesson is read: though i speak with the tongues of men and of angels, and have not char

may rest, till he shall accomplish his day. for there is hope of a tree, if it be cut down, that it will sprout again, and that the tender branch thereof will not cease. but man dieth and wasteth away; yea, man giveth up the ghost, and where is he? as the waters fail from the sea, and the flood decayeth and drieth up, so man lieth down, and riseth not up till the heavens shall be no more. yet, 0 lord i have compassion on the children of thy creation; administer them comfort in time of trouble, and save them with an everlasting salvation. amen. or this form may be used: o god, in whose hand our breath is, we bow in thy presence with a sense of the frailty and uncertainty of this mortal life. it is appointed unto man once to die. but we thank thee, that in thy great mercy thou hast made kno

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

ad tidings were preached by christ. he said by implication that the new heaven and earth were not ready then, when he told his disciples "whither i go, you cannot now follow, but you shall follow afterwards; i go to prepare a place for you and will come again and receive you" later, john saw in a vision the new jerusalem descending from heaven, and paul taught the thessalonians by the word of the lord that those who are christ's at his coming shall be caught up in the air to meet him and be with him for the age. this is in line with the tendencies shown by past developments. the lemurians lived very close to the fiery core of the earth. the atlanteans inhabited the basins somewhat further away from the center. the aryans were driven by the flood to the hilltops where they are now living. a

, and the violent take it by force" that is not a correct translation. it ought to be "the kingdom of the heavens has been invaded (the greek is biaxetai "and invaders seize on her" men and women already have learned through a holy, helpful life to lay aside the body of flesh and blood, either intermittently or permanently, and to walk the skies with winged feet, intent upon the business of their lord, clad in the ethereal wedding garment of the new dispensation. this change may have been accomplished through a life of simple helpfulness and prayer as practiced by devoted christians, no matter with what church they are affiliated if they follow the path of the sons of seth. others have attained by following the specific exercises given by the rosicrucians. and thus the process of the unifi

nine, and one plus eight are nine. nine being the highest degree in the lesser mysteries, he who has passed this degree of the genuine mystic order is then, and then only, the widow's son of nine, or nain, ready to be raised by the strong grip of the paw of the lion of judah, to the kingdom of the heavens, there to receive the "well done, thou good and faithful servant, enter into the joy of your lord" for "him that overcometh will i make a pillar in the house of god, thence he shall no more go out" he is then immortal, loosed from the wheel of birth and death. summary in conclusion, it may be well to sum up the points which have been made in these articles on freemasonry and catholicism, it being understood that the term "catholicism" as here used does not refer to the roman catholic chur

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

ort or initiative, but scorned the offering of cain because derived through his own divine creative instinct akin to that of jehovah. cain then slew abel, but did not thereby exterminate the docile creatures of jehovah, for we are told adam knew eve again and she bore seth. seth had the same characteristics as abel and transmitted them to his descendants, who to this day, continue to trust to the lord for everything, and who live by faith and not by work. by arduous and energetic application to the world's work the sons of cain have acquired worldly wisdom and temporal power. they have been captains of industry and masters of statecraft, while the sons of seth, looking to the lord for guidance, have become the avenue for divine and spiritual wisdom. they constitute the priestcraft. the ani

ound full fruition. thus this glorious edifice was the chef d'oeurve of both lines, an embodiment of the sublime spirituality of the churchmen, the sons of seth, combined with the superlative skill of the craftsmen, the sons of cain. so far, the honors were even, the achievement equal. solomon was contented; he had carried out the design transmitted to him, he had a place of worship worthy of the lord he revered; but the soul of hiram was not satisfied. armed with the art of ages, he had constructed an incomparable masterpiece in architecture. but the design had not been his own; he had been merely the tool of an unseen architect, jehovah, working through an intermediary solomon. this rankled in his heart, for it was as necessary for him to originate as to breathe. in that ancient age when

masonic account with this veiled word of the bible. the masonic story runs as follows: when hiram had about completed the temple, he commenced to cast the various vessels required in the service according to designs made by solomon as agent of jehovah. chief among these was the great laver, intended to hold the bath of purification, through which all priests must pass to enter the service of the lord. this, and all the lesser vessels were successfully cast by hiram, as recorded in the bible. but there is an important distinction between the vessel and the molten sea which it was designed by hiram to contain, and until that had been successfully poured, the vessel was without virtue, so far as purifying properties were concerned; until then it could no more cleanse the sin-stained soul tha

e like unto the son of god, abideth a priest continually* and here men that die (the levites) receive tithes, but there he receiveth them of whom it is witnessed the he liveth* if, therefore, perfection were by the law and its priesthood what further need was there that another priest should rise after the order of melchisedec and not be called after the order of aaron* for it is evident that our lord sprang out of judah of which tribe moses spake nothing concerning the priesthood. and it is yet far more evident for that after the similitude of melchisedec there ariseth another priest who is made not after the law of carnal commandments but after the power of an endless life, for he testifies 'thou are a priest for the age, after the order of melchisedec* by so much was jesus made the sure

n age lasting priesthood* for the law maketh men high priests who have infirmities, but the word of god which was since the law, maketh the son who is consecrated for evermore. now of the things which we have spoken this is the sum; we have such a high priest who is yet on the right hand of the throne of the majesty in the heavens, a minister of the sanctuary and of the true tabernacle, which the lord made and not man* almost all things in the heavens should be purified with these, but the heavenly things themselves were better sacrifices than these, for christ is not entered into the holy place made with hands which are the figures of the true, but into heaven itself, now to appear in the presence of god for us* and now has he obtained a more excellent ministry by how much also he is medi

FREEMASONS SATANISM AND SYMBOLISM

's mason has no idea that freemasonry comes from such an ancient, esoteric source. most masons today understand that the roots of their organization are in satanism. when perkins said that freemasonry had its origins in shamballa, he just identified masonry as satanic. alice bailey, with her demon master- master d.k- writing through her, stated that "shamballa is the mythological place where the 'lord of the world, sanat kumara, or shiva, is supposed to live [discipleship in the new age lucis/lucifer publishing, 1955, 135-36. masonic author, perkins, has just admitted that freemasonry originated in the place where shiva (satan) lives. since the bib le clearly, boldly, and unequivocally states that satan's place is in hell, we can see that masonry has just admitted that she originated in he

my beginning, or 'the end is found in the beginning, which is approximately what the latin around the circle means[ magic symbols, ibid] the pagan belief in reincarnation is spoken of within these statements. this second ouroboros depicts the whole world being surrounded and controlled by the serpent. this is the way the satanist views the entire created world. the bible states that satan is the "lord of this world" is the "prince of the power of the air" and is clearly in control of this wicked world until jesus christ returns. more and more satanism is uncover as time continues. freemasonry shares the belief in the serpent symbolizing time, as the second ouroboros indicates. listen to pike explain this briefly but clearly "a serpent-ring was a well-known symbol of time" ibid, p. 497] as

symbolized a sexual rite. the bow of t rainbow was supposedly the phallus of the male god which descended into the kingdom of the womb, the queen or goddess. the union was said to create immense divine powers [texe marrs, mystery mark of the new age, p. 97] sex in the cross and the crown most christians would have no trouble accepting the cross and the crown symbol here. after all, our savior and lord jesus christ received his crown in heaven after he suffered the agony of the cross. however, freemasons have just a little bit more on their minds than this; they have a whole lot of sex on their brains. in the masonic report, we make this discovery: question: what does masonry's emblem of the 'cross and crown' actually symbolize" answer "the 'cross' of freemasonry is a philosophical cross, a

paid by freemasons to this number[#3] goes far to suggest that our mysteries have affinities not only with the egyptian rites and ceremonies, but with those of a good many other nations [john t. lawrence, the perfect ashlar, london, england, 1912, p. 196; boldness added] freemasonry is a mysteries religion. mystery religions in all of past history have had several things in common: 1) they serve lord satan, most of them openly 2) they reject the one true god of the holy bible. 3) god has brought every one of these mystery religions into physical judgment. freemasonry will be no differen but will t,get its judgment in conjunction with antichri tfaq full moon rituals full moon faq this is the full moon ritual (hereafter referred to as fmr) faq sheet. this will let you know what it is and ho

FULL MOON RITUALS

s our separation. ever joined, ever apart- we with our gods and this circle with the great wheel and with creation" deer replaces the still smoking censer upon the altar, then turns to smile broadly at each of the gathered celebrants "and so is our circle raised. a place that is all places and none, a time that is eternal and timeless. here we seek to recreate that which arose from our lady's and lord's sacred dance. here we leave our world behind and weave threads which we shall find upon our return have forever changed it. here we are both the one and the many" deer takes up the small hearth candle from the altar and moves to the north quarter, where he presents it- with a huge hug- to his sister boudica. then, with a wink, he takes his place beside owl among the circle of celebrants and

omewhat shaken. sharon speaks again "guard us, o ancient one keep us this night and join with us as we celebrate both life and death. for without one there is no possibility of the other" sharon then returns to the altar, setting the bowl in its place. frost covers the outside of the bowl and the water inside is now frozen. after gently placing the castle candle between the tapers of our lady and lord, she steps back to her place in the circle..owl steps slowly forward, drawing reddeer by the hand along with her. they walk together around the circle, greeting each and everyone. old friends, back together again. new friends, standing in this ageless place. finally, she turns to deer. a grin wells up, and his answering smile beams at her. she swings away, still holding his hand, in a gracefu

le of friends. no amount of calm, however, can suppress the errant static discharges which seem to occur whenever one person touches another- and even more so when one releases the touch of another. from his place on the limn of their world, for such is this place which is none and all, this time which is timeless and eternal, deer calls out "our circle is raised and our wardens set. our lady and lord have come among us. let each who have praise, thanks or petition come forward to the altar which stands at the center of this world, and of being" calm and serenity surround this circle. with love and respect nym' steps forward. removing a simple white candle from the pocket of her robe, she places it on the altar "mother with your light i ignite this candle a brighter year; a deeper peace is

lenges i have yet had to face. grant me the courage and personal fortitude to meet them and triumph against those who work against me. grant recovery and health, too, to my little granddaughter. this i pray in your names" morgan stands yet a moment more as her prayer wings its way to the divine ones, then retreats to her place and watches..jess lays a bloodstone with the other offerings "lady and lord, look in on my sister. it seems she and her platelets have had parting of ways again. i know she'll get through this. she'll be healthy again soon. but things were going so well for jen. this just blew it all out of the water. so send her healing, send her energy, and send her high spirits" wiping her nose descreetly on her cuff, jess sniffles back to her place..owl has waited quietly for the

orm of a fresh shoot at the base. with hope; she cut of the 4 feet of spindly, withered trunk off and fertilized the heck out of it. the very top with it's few dried and yellowed leaves she put in a glass of fertilized water. and despite all appearances, the top sprouted roots and the shoot has been growing vigorously. the top with it's new roots was potted today. this is all lyn has to offer up "lord and lady, i can only hope to live up to the example this plant has shown. it was withered and to all appearances dead. and yet, it has survived and now is flourishing. not only that, but i have two thriving plants from one. right now, things are looking pretty bad. almost like all is lost. i do not know what is going to happen in the next few months. it looks pretty bleak, given the news of t

FULLER J F C SECRET WISDOM OF THE QABALAH

ne incorruptible and vital which reveals itself as a spiritual energy, and the other corruptible and inert, always tending to dissolve and return to its original atoms. the first is bliss, the second is hate: the first is symbolized by the angelic hosts, the second by the demon hordes- good and evil; for, as isaiah says: gi form the light, and create darkness: i make peace, and create evil :i the lord do all these things. h 20 the spirit which we sense through our third eye is not god as the primordial cause, or no-thing, but as it were the thought of this cause. ghe constituted in the first place a point of light, which became the divine thought. h 21 our consciousness is the mirror which catches the rays of this thought; there-fore all thoughts are images of god's thought, and the more s

hrough good or evil. it is, as it were, the beam of light of a magic lantern, the slides it penetrates being the nature of man. as long as these slides exist there can be no perfect vision of god and, consequently, no perfect union. when moses said to god, gi beseech thee, show me thy glory h, the answer he received was: thou canst not see my face: for there shall no man see me, and live. and the lord said, behold, there is a place by me, and thou shalt stand upon a rock: and it shall come to pass, while my glory passeth by, that i will put thee in a clift of the rock, and will cover thee with my hand while i pass by: and i will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. 37 which means that man, if he wills, can see god's lower manifestation- his

utterances [the numerals or sephiroth] and infixed there.5 as long as god's name was enclosed within him, no-thingness persisted; for unity can only become perceptible through a difference. this difference was thought, out of which the world was created. thoughts are expressed in words formed from the alphabet of 22 letters and the numerals 0 to 9. in thirty-two mysterious paths of wisdom did the lord write. he created his universe by the three forms of expression: numbers, letters, and words. ten ineffable sephiroth and twenty-two basal letters: three mothers [a (a, aleph, air; m (m, mem, water; w (sh, shin, fire, seven double [b g d k p r th, and twelve simple [letters [h v z ch t i l n s o tz q] 6 the gsingle point which was transmuted into a thought h is the first sephirah,7 kether or

they represent the deity gas the universal power, creator, and generator of all the existences h. as this third triad is the natura naturans, so is the tenth and last sephirah the natura naturata- the material world, namely malkuth, tbe kingdom. this sephirah represents the feet of the heavenly adam (about whom more anon, his head resting in kether, and in it the name of the deity is adonai, the lord- that is the ineffable yhvh. malkuth is also called the queen, the matrona, the matron, the daughter, bride, the shekinah (the real presence of the deity, and harmony. finally we obtain a fourth triad, a synthetic one formed out of kether, tiphereth, and malkuth. the first influences the neshamah, the spirit and moral consciousness; the second influences the rua'h, the reason and intellectual

e form of 'hokmah, the son of kether, wisdom renders comprehensive the abstract thought in an association of ideas. philo names it messiah, and st. john christ. st. paul says: but we speak the wisdom of god in a mystery, even the hidden wisdom, which god ordained before the world unto our glory: which none of the princes of this world knew: for had they known it, they would not have crucified the lord of glory. 14 referring to christ as the sun, this same apostle says: who is the image of the invisible god, the firstborn of every creature: for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: and he is before all things, and by hi

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

rded as the original principle, later, wine, or the intoxicating quality within it, came to constitute the god-idea. it was spirit, while water was matter; hence, in the sacraments, water and wine were commingled, wine representing the essence or blood of god; water, at the same time, standing for the people. cyprian, the bishop martyr, while contending for the use of wine in the sacrament of the lord's supper, makes use of the following argument "the holy spirit also is not silent in the psalms on the sacrament of this thing, when he makes mention of the lord's cup, and says 'thy intoxicating cup how excellent it is' now the cup which intoxicates is assuredly mingled with wine, for water cannot intoxicate anybody. and the cup of the lord in such wise inebriates, as noe also was intoxicate

which intoxicates is assuredly mingled with wine, for water cannot intoxicate anybody. and the cup of the lord in such wise inebriates, as noe also was intoxicated drinking wine in genesis. for because christ bore us all, in that he also bore our sins, we see that in the water is understood the people, but in the wine is showed the blood of christ. thus, therefore, in consecrating the cup of the lord, water alone cannot be offered, even as wine alone cannot be offered. for if anyone offer wine only, the blood of christ is dissociated from us; but if the water be alone, the people are dissociated from christ"[10 [10] epistles of cyprian, vol. i, pp. 215-217. the sacrament of the lord's supper, at which wine is mysteriously converted into the essence of deity, or into the blood of christ, i

, to cut it down was an offense punishable with death. in the old egyptian and zoroastrian story, appear the descriptions of two trees of life, also a tree of knowledge. in the accounts given of these trees, the ficus, the female tree of life, represents the life of the soul, while the palm, the male tree of life, is that which gives physical life, which also is the true significance of the word "lord" when, however, either of these trees stood alone, or unaccompanied by its counterpart, by it both of the creative principles were understood. by these ideas is suggested the thought which among a certain school of psychologists of the present century seems to be gaining ground, namely: that man is a dual entity, or, in other words, that he has a subjective mind and an objective self, which s

" is believed by beverly and others to be the self-existent, the great "she that is" of the hindoos, whose significance is identical with the cushite or phoenician deity, aleim. according to marco polo, the chinese had but one supreme god of whom they had no image, and to whom they prayed for only two things-"a sound mind in a sound body" they had, however, a lesser god--probably the same as the "lord (masculine) of the jews, to whom they petitioned for rain, fair weather, and all the minor accessories of existence. upon the walls of the houses of the chinese is a tablet to which they pay their devotion. on this tablet is the name of the "high, celestial, and supreme god" the principal word which this tablet contains is "tien" of this chinese deity barlow says "the chinese recognize in tie

that god was really "speaking to himself" and that in his divine cogitations excessive modesty dictated the "polite form of speech; he did not, therefore, say exactly what he meant, or at least did not mean precisely what he said. we have to bear in mind, however, that as man had not at that time been created, if there were no female element present, this excess of politeness on the part of the "lord" was wholly lost. surely, in a matter involving such an enormous stretch of power as the creation of man independently of the female energy, we would scarcely expect to find the high and mighty male potentate which was subsequently worshipped as the lord of the israelites laying aside his usual "i the lord" simply out of deference to the animals. in christian countries, during the past eighte

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

an 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, indeed (xaloa xet)it is declared by waitethatshenevergot out ofit;thata mere simulacrum and appearance arrived at molesey; that the word was lost; and that a mere substituted word took its place.5'but',he added 't

farasjournalismwas concerned81there began forthwith to be open vision and prophecies on his part of radiant days to come. the hansard union had crashed terribly, elliott had nothing on hand, and if things were narrowwithme they must have approached desperation' in his case. he' resolved at once to become an occult publisher, beginningwiththe already famouslexicon.by hook or by crook he would see lord stafford; and my part in the business was(1)to raise a mortgage on eastlake lodge, for there must be money to startwithand an office to give him a local habitation, from which letters could be written and expected business transacted;(2)to be prepared and' to provide whatever was needed, for translating, editing and producing alchemical texts(slt,p. 130).themortgage-of243250-wasraised, anoffi

ded, for translating, editing and producing alchemical texts(slt,p. 130).themortgage-of243250-wasraised, anofficewas found attemplechambers, in falcon court, fleet street, and in march 1893 the firm of james elliott&co. published its first book, thehermeticmuseum restored andenlarged,6followedin rapidsuccessionbyfiveotheralchemicaltranslations, all commercially impossible and all. underwritten by lord stafford. themagnumopusof the alchemicalseries,thehermeticandalchemicalworldofparacelsus,appeared early in the followingyear,precededbybelleand the dragonand closely followed byavalon.in effect,james elliott&co. existed for the solepurposeof disseminating the wit and wisdomofarthuredward waite,as, apart from those already mentioned and three titles definitely not by waite, its only publicatio

ruined him. waite had only hisfeesfortheoccultscienceswhich was publishedin november1891,and such royalties as still came in respect of earlierworks; for the first timeinhiscareerhewassanspublisher. thehiatus was not,.however,long lasting. waiteamusedhimselfbywritingtheparableofthereceiverandthethief,a partisan account of bottomley's misfortunes, and early in 1892 commenced the correspondencewith lord stafford that would lead to threeyearsof editing and translating alchemical texts. there remained the problem of a publisher,but this too wassolvedin the person ofjames elliott. waite toldhim of lord stafford's wish tohavethe first translation, of ruland'slexiconofalchemy,put into print:83_'notversenow,onlyprose. 82kingsford's'newgospelofinterpretation; the revd g. w. allen, urgingwithequal f

dofheadquarters for the defence. it was a celebratedtrial,butfor this waite carednothing;all the coming andgoingmeant onlythathis office 'was a place no longer inwhichipersonally could edit and produce texts or correct the proofswhichprinters werepouringin'.theonly consolation was the spanish cigarettes he received from joseph isaacs,who,withhisbrothersirhenryisaacs (rufus,thethird brother, later lord reading, wasnotinvolved; was a co-defendentwithbottomley. james elliott&co. had failed,butas alwayswithwaite 'another publisher rose up'.hewasnotfinancially pressed; hismother'ssmall estate had passed tohimafter her deathin1893,7themortgageon eastlake lodge had been redeemed, and the remaining stockofalchemical texts had been purchased by. the bookseller bernard quaritch.8even so,writingwas w

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

her but by me(chokmah)i am purified i have passed thro' the gates of darkness into light i have foughtupon earth for good,i haveentered into theinvisible,i have finishedmywork.i am the sun shining in his rising, i have passed thro' the hour of cloud& night (meshamah in binah) i am ammonthe concealedone, the opener of the day.i am osiris osorronophris, the justified one (chiah in chokmah) i am the lord oflife triumphantover death. there isno part of me that is not of the gods.(yechidahin kether) i am the preparer of thepathway.the rescuer unto the sight. out of the darknesslet the light arise (behold,i wasblind, now,i see) i am the dweller in theinvisible.i am the reconciler with the ineffable. let the whitebrilliance of the divinespirit descend. i am the all-sustainer. i am theall-wise.i h

owsthe hiereus to step between and so passes to n. where he takes his place on the right of stolistes.thekerux, hegemon, hiereus, stolistes and dadouchos circumambulate the temple with the sun.thehiereus passes hierophant once, the hegemon twice and the rest three times when, after salutes, they return to their places with the sun.hierophant:'themystical procession is accomplished.letus adore the lord of the universe' all present face e. and salute.thesalute is maintained throughout the adoration.hierophant:'holy art thou, lord of the universe. holy artthouwhom nature hath not formed. holy artthouthe vastoneand the mighty, lord of light and darkness (then facing the w)'inhis name, frater kerux i command you to announce that the temple is open.'thekerux, passing by n. to north front of the

to the altar on the w. members of all grades rise and remain standing while the obligation is taken.hierophant(to candidate 'you will kneel on both knees (the candidate is assisted accordingly 'give me your right hand which i place on this holy symbol; put your left hand in mine; bowyour head; repeat your full name and say after me:hierophant(followed by candidate 'i, a.b, in the presence of the lord of heaven and earth and in the presence of this hall of the neophytesofthe order of them. r.267.,regularly assembled under warrant from the second order, do, of my own free will, most solemnly promise to keep this order. secret, its name, the names of its members and the proceedings which take place at its meetings from every person in the world who has not been initiated therein; nor will i

second time, the hegemonretiresto hisplace.the others circumambulate andsalute for thethird time, each dropping out of the procession as it reaches his own place.hierophant:'themystical reverse procession is accomplished in commemoration of the fading light..letus adore the light of the universe' all turn e. maintaining the sign of the grade until the adoration is over.hierophant:'holyartthou, 0 lord of the universe! holy areappendixc123thouwhom nature hath not formed! holy artthouwho workest in silence and noughtbutsilence can express' all face as before.hierophant:'letus now partake in silenceofthe mystical repast composedofthe symbolsofthefourelements and remember our vowofsecrecy.'thehierophant, leaving his insignia, goes to the west of the altar and, facinge.raises the mystical rose

GILBERT THE MAGICAL MASON

saul of tarsus, or of the former existence of the pharos of alexandria. and, on the other hand, of what value is negative evidence in such a discussion.thefact that the works of josephus have no mention of jesus which is not a forgery, is no proof that a gentle, wise and revered spiritual divine teacher did not preach in the time of the emperor tiberius, in jerusalem; nor is the fact that neither lord bacon, nor frederick the great, nor pope pio nono, nor spinoza, nor huxley, has ever asserted that he has seen the vault of christian rosenkreuz any reason for denying its existence in 1484 or 1600, or at any time since then. i would undertake to obtain in a week, in any large town in england, a thousand signatures to a document attesting that no living theosophist had ever been seen by them

summum bonum,1629.to him succeededsir kenelm digby(1603-1665),philosopher; poet and rosicrucian, author ofthe natureofman's soulandthe natureofbodies,also works upon medicine and the cure of wounds by sympathy. the rosicrucian cross of this frater was exhibited to fratres of the metropolitan college a few years ago, having been kindly lent by the present representative of this old family. francis lord bacon, who lived from 1561to 1629, was much influenced by fludd, and became a rosicrucian adept, and so rosicrucianism may have been the means of prompting the introduction of many mystic notions into the plays and sonnets of shakespeare, who diedin1616. elias ashmole, famous as an antiquary, was a rosicrucian adept, he lived from 1617to 1692, and is believed to have been concerned in the cre

in in 1803; he positively asserts the early existence of an english rosicrucian college. in 1836 godfrey higgins, in his erudite and valued workanacalypsis, anattemptto drawasidethe veilofthesaiticisis,remarks that a group of rosicrucians was at work at this time,buthe had not joined it. in 1850 the very old rosicrucian lodge at frankfort-on-the255 main fell into abeyance; in this lodge the first lord lytton was received into adeptship and became imbued with the ideas he displayed in his novel ofzanoniand other works. thomas de quincey (d. 1859) published a very interesting 'inquiry into the origin of the rosicrucians and freemasons, commenting on the german essays of j.g. buhle, 1804, and c.f. nicolai, 1806. in a survey of the past, it is obvious that very few rosicru255 cians have been p

ty to form this allied englishmasonicrosicrucian society of a less esoteric character than the continental system. in 1866 the metropolitan college was founded; r. w. little, 30260, deputy provo g.m. of middlesex, was chosen supreme magus, with william james hughan the masonic historian, andw.h.hubbard as substitute magi; at about the same time the soc. ros. in scotia was founded.theright honble. lord kenlis became hon. president in anglia, and dr william robert woodman the secretary-general. frederick martin williams,m.p.,with the earl of jersey and colonel sir francis burdett were chosen as vice-presidents. the earl of bective succeeded as president, and to him the first lord lytton, who was grand patron during 1871-2-3.the history of the rosicrucians 35kenneth mackenzie, the author ofth

described in the mosaic works and in the bible generally, and again recounts the doctrine of the cabala as illustrating and completing the doctrine of moses, and he concludes the work with the words 'worldlings still persecute and crucify daily the spiritual christ who is the only true wisdom and corner-stone, whose name be blessed for ever. i will sing the truth under the shadow of thy wings. 0 lord in thee do i put my trust, keep and preserve me from my enemies, for thy mercy's sake. amen' time will not permit metosay anything of our author's controversies, nor of his anatomical and medical works; theyin memory of robertfludd53are now only of antiquarian interest. he died at coleman street, worn out by mental labour and anxieties. his body was brought to bearstead to his native village

GILBERT THE SORCERER AND HIS APPRENTICE

mighty who shall bless thee with blessings of heaven above, blessingsofthedeep thatiiethunder, blessings of the breasts and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors unto the utmost bound of the everlasting hills: they shall be on the head of joseph, and on the crown of the head ofhimwho was separate from his brethren' moses says 'blessed of the lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and fortheprecious thingsputforth by the moon, and for the chief thingsof[the ancient mountains, and for the precious thingsof"t]the lasting hills. and for the precious things of the earth, and the fullness thereof, and for the good will of

not depart from judah, nor a lawgiver from between his feet, until shiloh come; and unto him shall the gathering of the people be. binding his foal unto the vine, and his ass's colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: his eyes shall be red with wine, and his teeth white withmilk.'moses says 'this is the blessing of judah, and he said, hear,lord,the voice of judah, and bringhimunto his people, let his hands be sufficient for him and be thou an help to him from his enemies' the armorial bearings of judah are- scarlet, a lion rampant. all this well agrees with the regal and leonine nature of the sign 'binding the ass's colt unto the choice vine' may allude to the ass of issachar=(ql5)lying between judah=(fi,)and the vine of manasseh (i

while the feet refer to the sign pisces, which rule the feet, and in which(c?)is exalted. iron and brass are the metals of the friendly planets (d')and (c).of dan (tt\)jacob says 'dan shall judge his people as one of the tribes of israel. dan shall be a serpent by the way, an adder in the path, that biteth the horse's heels, so that his rider shall fall backward. i have waited for thy salvation, 0lord.'moses says 'dan is a lion's whelp, he shall leap from bashan' the armorial bearings of dan are green, an eagle. these things fit with the martial and fierce nature of this sign, in which (r3)principally bears sway. to the sign (tt\)thetwelve signs and twelve tribes 45egyptians attributed the serpent, and also typhon, the slayer of osiris, and on this account they called it the 'accursed sign

'accursed sign. in good symbolism it is generally represented by the eagle.thehorse's heels which the serpent bites are found in the centaur figure of (t )which follows (m )in the zodiac. of benjamin (t )jacob says 'benjamin shall ravin as a wolf: in the morning he shall devour the prey, and at night he shall divide the spoil' moses says-'thebeloved of thelordshall dwell in safety by him; and the lord shall cover him all the day long, and he shall dwell between his shoulders' the armorial bearings of benjamin are- green, a wolf. these suit the character of (t )partly keen, partly of the nature of jupiter, and partly brutal.ofzebulon (v\)jacob says 'zebulon shall dwell at the haven of the sea, and he shall be for a haven of ships, and his border shall be unto sidon' moses says 'rejoice zebu

fied spirit of man) i amthegreat god, begotten of himself. i can never be turned back by the elementary powers: i am the morning, i know the gate (i ever rise again into existence; i know the pathway through death unto life.)thefather of the spirit, the eternal soul of the sun, he hath examined and he hath proved me; he hath found that i fought on earth the battle of the good gods- ashe,myfather, lord of the invisible world, hath ordered me to do. i know the great god who existeth in the invisible. i am the great phoenix which is in annu, the former of my life and my being ami.the symbols on the columns, beginning at the top of the one with black figures on a white ground, are mystical representa255 tions of the various paragraphs of the 17th chapter. they show:thesymbols of temu, the sett

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

even less is known of the rituals they practised, but when two english swedenborgians, william bryan and john wright, visited the society in 1789, they were finally initiated into the mysteries of their order, after a certain process of examination, probation, and injunction of secresy 5[5. subsequently they were most solemnly introduced to what was called the actual and personal presence of the lord; which, it appears, was effected by the agency of a comely and majestic young man, arrayed in purple garments, seated on a kind of throne or chair of state, in an inner apartment decorated with heavenly emblems6[6. 3[3] pernety translated les mereeilks du ciel et de l enfer. berlin, 1782, 1786; and la sagesse angelique sur l amour diein, et sur la sagesse divine. berlin, 1786. for pernety s l

GILBERT R A THE MASONIC CAREER OF A

excluded, the same being neither means nor ends. these are the 32 paths of the absolute in respect of the s.c. of r. and are the irremovable landmarks thereof, to which, in token of their agreement, the contracting parties here append the initials by which they are known to each other within the c.v. in succession to l.s. l.s may 25th, 1910 m.w.0 s.r dated this 25th day of may, in the year of our lord 1903. back to homepage back to waite appendix a appendix b appendix c appendix d the masonic career of a.e. waite the publications of a.e. waite lectures given by a.e. waite constitution of the secret college of ride freemasonry is a subject that has attracted much discussion for centuries. some have accused masonry of fantastic crimes and misdeeds. however, instead of trying to understand "t

GLOBAL FREEMASONRY

ystem. the verses reveal that there were two important focal points of power in egypt: pharaoh and his inner-council. this council tended to exercise an important influence over pharaoh; pharaoh would often consult them and, from time to time, follow their suggestions. the verses quoted below show the influence that this council had on pharaoh: moses said "pharaoh! i am truly a messenger from the lord of all the worlds, duty bound to say nothing about god except the truth. i have come to you with a clear sign from your lord. so send the tribe of israel away with me" he said "if you have come with a clear sign produce it if you are telling the truth" so he threw down his staff and there it was, unmistakably a snake. global freemasonry ek and he drew out his hand and there it was, pure white

rding to many researchers, was an egyptian idol made of gold in the form of a calf. self fully. taking advantage of moses' absence, a man by the name of samiri came forth. he fanned the sparks of the israelites' inclination towards idolatry, and persuaded them to fabricate the statue of a calf and worship it. moses returned to his people in anger and great sorrow. he said "my people, did not your lord make you a handsome promise? did the fulfilment of the contract seem too long to you or did you want to unleash your lord's anger upon yourselves, so you broke your promise to me" they said "we did not break our promise to you of our own volition. but we were weighed down with the heavy loads of the people's jewelry and we threw them in, for that is what the samaritan did" then he produced a

orted in the holy book of the jews itself the old testament. in the book of nehemiah, a kind of history book within the old testament, the jews confess their sins and repent: then those of israelite lineage separated themselves from all foreigners; and they stood and confessed their sins and the iniquities of their fathers. and they stood up in their place and read from the book of the law of the lord their god [for one-fourth] of the day; and [for another] fourth they confessed and worshiped the lord their god. then jeshua, bani, kadmiel, shebaniah, bunni, sherebiah, bani [and] chenani stood on the stairs of the levites and cried out with a loud voice to the lord their god.[they said..they [our fathers] were disobedient and rebelled against you, cast your law behind their backs and killed

at jacob, ancestor of the israelites, wrestled with god, and won. this is clearly a story invented to confer the israelites with racial superiority, in emulation of the racial feelings widespread among pagan peoples (or, in the words of the qur'an "fanatical rage) there is a tendency in the old testament to present god as a national deity that he is god of the isrealites only. however, god is the lord and god of the universe and of all human beings. this notion of national religion, in the old testament, corresponds to tendencies of paganism, in which every tribe worships its own god. in some books of the old testament (for example, joshua) commandments are given to commit horrible violence against non-jewish peoples. mass murder is commanded, with no regard for women, children or the elde

od. in the qur'an, god explains this age-old argument propounded by the unbelievers: global freemasonry your god is one god. as for those who do not believe in the hereafter, their hearts are in denial and they are puffed up with pride. there is no doubt that god knows what they keep secret and what they make public. he does not love people puffed up with pride. when they are asked "what has your lord sent down" they say "myths and legends of previous peoples (qur'an, 16: 22-24) this verse reveals that the real reason of the unbelievers' rejection of religion is the arrogance hidden in their hearts. the philosophy called humanism is merely the outward manner by which this age rejects god. in other words, humanism is not a new way of thinking, as those who es- humanism revisited contrary to

GNOSTIC CATECHISM

excluded, the same being neither means nor ends. these are the 32 paths of the absolute in respect of the s.c. of r. and are the irremovable landmarks thereof, to which, in token of their agreement, the contracting parties here append the initials by which they are known to each other within the c.v. in succession to l.s. l.s may 25th, 1910 m.w.0 s.r dated this 25th day of may, in the year of our lord 1903. back to homepage back to waite appendix a appendix b appendix c appendix d the masonic career of a.e. waite the publications of a.e. waite lectures given by a.e. waite constitution of the secret college of ridethe gnostic handbook the institute for gnostic studies introduction 1 what is gnosticism? gnosticism as a form of perception, the source of our tradition, gnosticism and other way

GNOSTIC HANDBOOK

dent form, the parabrahm (or paravishnu/shiva, each being defined as beyond definition with the traditions of divine activities being relegated to the lesser forms or manifestations or interpreted in an allegorical fashion. in the zoroastrian faith titles such as ahura mazda are superlative definitions of a first cause, while in the later derivative mithraic faith god was defined as zurvan or the lord of time, since fate or time was believed to be the principle which is beyond all things. for the gnostic, god simply is. he/she/it is the one source beyond and behind all things, in both the zoroastrian and israelite faiths god is usually simply called lord as this designates a title of respect for a superior. while these definitions are all, in some sense, useful, mystics and gnostics usuall

llness, because it is filled to the brim with light and life. at the same time, the major spiritual forces within it are known as aeons. while in the gnostic tradition we tend to emphasize the three principles, the divine will, logos and sophia and the seven spirits or aeons, there is a universe of created beings which exist in the pleroma and which fulfill the creative directive expressed by the lord of wisdom. in one gnostic tradition, michael (as a manifestation of the logos ray) and first the gnostic handbook page 26 estate predecessor of jesus, who was the first created immortal. the divine will the divine will is the first principle of action, it is kether in the kabbalah and brahma in the hindu traditions. it is the creative principle, not in the sense of matter but in beginning the

bodily vehicle into a form that was made pure enough for the communion with the logos. jesus as an individual, discrete being (michael) still existed but communed with the logos within him. jesus was not and is not god or the logos or christ, he became christed and hence in that understanding is known as jesus the christ. the term christ means "anointed" and refers to the state of sonship to the lord of wisdom. jesus at his baptism communed with the mind of god (logos, his actions came to embody the spirit of god (sophia) and he became a full son of god (christ. we speak of god, of the son, his word, and of the holy spirit and we say that the father, the son and the spirit are united in power. for the son is the intelligence, reason and wisdom of the father and the spirit is an effluence

is most powerful in the russian orthodox traditions. it is a tradition of great age and some beauty that personifies the power of the holy spirit as distinctly female. for example, in proverbs particularly we have sophia wandering the street begging men to love her. while in the following quotes we may even begin to think that sophia or wisdom is separate, yet in reality, sophia is a facet of the lord of wisdom himself. wisdom crieth without; she uttereth her voice in the streets: she crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying, how long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? turn you at my reproof: behold, i will pour out my spirit unto you, i will

y hand, and no man regarded; but ye have set at naught all my counsel, and would none of my reproof: i when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. then shall they call upon me, but i will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the lord:they would none of my counsel: they despised all my reproof. therefore shall they eat of the fruit of their own way, and be filled with their own devices. for the turning away of the simple shall slay them, and the prosperity of fools shall destroy them. but whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil. the lord possessed me in the beginning of his way, be

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

e alpha event. when we think back to what we have discussed about the cosmic error, we can summarise it in terms of the creation or action of a secondary spiritual source. in the gnostic interpretation of the biblical myth for example, we have the defection of lucifer and a battle between michael and satan, which results in the creation of matter. in the zoroastrian model we have ahura mazda, the lord of light, and the secondary force as ahriman. depending on the period, the zoroastrian model varies, sometimes we have spenta mainyu battling ahriman, other times we have a more warrior version of ahura mazda doing battle, however, the duality is still the same. if we decide to use the biblical mythology for its symbolic value, we would arrive at a structure like that seen illustrated in fig

transformation is unlikely, and hence, as we communicate further with the hga a close relationship is formed. however, union with the hga is normally reserved for the evolutionary cycles after we return to the treasury of light. there are many dangers at this stage, i cannot list the number of gnostics who have tried to artificially bring about union with the hga and become convinced they are the lord of wisdom himself or at least some vast entity. self delusion is the price they paid and one of the biggest risks on the spiritual path. there are many risks on the path of transfiguration, be aware of them! the process of awakening the light self is central to gnostic practice, but also thwart with danger. we are living at the end of the age, in the fallen kingdoms- expect trouble. it is not

received into the psychic/ mental structures, while at the same time limiting the receipt of fallen forces this is self perpetuating, as more light is received, the chakras are further developed and more light is received again. the seven churches or chakras hence form a central aspect of the spiritual practice of transfiguration. the mystery of the seven churches these seven are the eyes of the lord, which range throughout the earth. zechariah 4:10 the seven churches of the revelation of jesus christ to st. john have many meanings. in keeping with multiple levels of interpretation the churches can be understood as messages relating to historical churches of the period, messages gnostic theurgy page 75 characteristics of the seven churches and chakras church. location. meaning of name chu

wever, when they are removed from their distorted application, a more transcendent interpretation of them can be made. this is an example of how information found in the old testament can transmit esoteric data, while in its outer form transmitting the exact opposite. kether eheieh i was, i am, i shall be. chokmah. jah. i am transcendent. binah. jehovah. i am immanent. chesed. el. i am the ruling lord. geburah. elohim gibor. i am the lord with the army and banner. tiphareth. jehovah eloah. i am the lord manifest in knowledge. netzach. jehovah tzaboath. i am the lord of hosts, one and only. hod. elohim tzaboath. i am the lord of hosts, one in many. yesod. shaddai el chai. i am the almighty and living god. malkuth. adonai ha aretz. i am the lord of the earth. briah: the world of water briah

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

GOETIA LUCIFERIAN

ursing and empowering ones lusts. while this may continue to be an aspect of lesser or low black magic, the magic of theurgy (high sorcery) has not been a connection in detail explored until now. theurgy is high magick, or high sorcery. it is the development of the self in light and aimed at bettering ones being on numerous levels. light may refer to the perception of being, as lucifer who is the lord of the sun and the emerald crowned initiator of magick. theurgy would be the path of invoking the genius or guardian angel of the self. this operation has been dealt with in length in the works of abramelin, aleister crowley s liber samekh and equally brilliant writings by jake stratton-kent and charles gonzales. the preliminary invocation as it was published in crowley s 1904 edition, was de

azrael, the angel of death or the egyptian anubis, the god of the dead. azael represents the west and the realm of twilight) azazel south (associated with the element fire, as azazel is the fire djinn of islamic sufism. in hebrew azazel is the scape goat, associated with the root oz, meaning goat and devil, sexual force) mahazael north (associated with earth, being cain or the egyptian set as the lord of the earth in typhonian lore. mahazael comes from the root mhzal, meaning to consume and devour and is associated with amaimon, a grand daemon) 11 the rite of the coiling dragon (leviathan, the crooked serpent) the darokin walk of the coiling dragon is the averse trance-way of the adversary, thus the initiate becomes as the image and essence of shaitan through the invocation of the four pow

e as the luciferic angel you embraced previously. another head arises from the shadow, which is the animal shaped face of set, which has a horn arising from the head of blackened and violet flame; its eyes are the same as the others. the body is of great blackness, from which a plethora of beasts and demonic shapes circle the daimon in a counter-clockwise manner. from the left eye of this bestial lord 16 of darkness, a great lightning flash shoots into your eyes, this throws you into a state of ecstasy. a single question is asked, which you know the answer to by instinct. you will never be able to turn back from the path, as the lonely path of godhood shall be marked upon your brow as the mark of cain. as you are shadow, allow yourself to grow close to this infernal king and enter his esse

waking and dreaming, between the celestial and infernal, the fiery essence of the azazel. the original circle of solomon as redesigned by aleister crowley is indeed powerful in form, e.g. ourabouric circle, but in working with such a more luciferian focus was needed. the leviathan which makes the circle, is sigillized and charged essentially with the names of luciferian power, being sabaoth (the lord of the sabbat, or the sabbatic god, associated with zabbathi) adonai (the lord of the earth, associated with lucifer) azal ucel (the sigillic word formula of azazel and lucifer, used as the initiator or genius of the holy guardian angel rite presented in this edition) babalon (the power form of the goddess from lilith hecate az, the daemonic feminine) lilith (the queen of the sabbat the vampy

amelin oil and other of your choice. before entering the water, touch thy temples and forehead the adornation of the bath by the sacred waters of hecate and the cleansing light of lucifer, i am to prepare for the great work, and my body shall be a temple of both abstinence and fornication. after the bath and when you have robed yourself 31 the adornation at the induing of the vestments- o set-an, lord of the earth, lucifer, lord of the air, hecate, goddess of waters and shaitan, lord of flame, that i shall be wrapped in the cloak of the wolf and encircled in the serpents skin, so it is done! the conjurations the 72 spirits of the shemhamforasch i do summon and evoke thee, o spirit n. by the flames of azazel the lord of the earth i conjure thee forth. by beralanensis, baldachiensis, paumach

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF AIR

ng red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe give the theoricus sign facing east recite the prayer of the sylphs: spirit of life, spirit of wisdom! whose breath giveth forth and withdraweth the form of all living things; thou, before whom the life of beings is but a shadow which changeth, and a vapor which passeth; thou, who mountest upon the clouds, and who walketh upon the wings of the wind. thou who breathest forth th

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF EARTH

ng red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the north and give the zelator sign facing north recite the prayer of the gnomes: o invisible king who, taking the earth for foundation, didst hollow its depths to fill them with thy almighty power. thou whose name shaketh the arches of the world! thou who causest the seven metals to flow through the veins of the rocks! king of the seven lights! rewarder of the subterran

! thou who causest the seven metals to flow through the veins of the rocks! king of the seven lights! rewarder of the subterranean workers! lead us into the desirable air and into the realm of splendor. we watch and we labor unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the center of the earth. o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, detach and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never dost withhold the wages of thy workmen! o silver whiteness! o golden splendor! o crown of living and melodious diamond! thou who wearest the heavens on thy finger like a ring

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF FIRE

ng red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the south facing south give the philosophus sign facing south recite the prayer of the salamenders: immortal, eternal, ineffable and uncreated father of all, borne upon the chariot of worlds, which ever roll in ceaseless motion. ruler over the ethereal vastness, where the throne of thy power is upraised, from the summit of which thine eyes behold all, and thy pure and ho

GOLDEN DAWN INVOKING PENTAGRAM RITUAL OF WATER

ng red and green robes carrying a sword say "on my right hand michael (mee-chai-el. see another great archangel at your left, who rises up from the vegetation of the earth in robes of citrine, olive, russet, and black, holding stems of ripened wheat. say "on my left hand uriel (ur-ee-el (say "for about me flames the pentagram, and in the column shines the six-rayed star" give the adoration to the lord of the universe go to the west facing west give the practicus sign facing west recite the prayer of the undines: terrible king of the sea, thou who hast the keys of the cataracts of heaven, and who enclosest the subterranean waters in the cavernous hollows of earth. king of the deluge and of the rains of spring; thou who openest the sources of rivers and of fountains; thou who commandest mois

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL AURIEL

lderness, i invoke the powers of earth to bear witness to my spiritual endeavor. grant me the knowledge of the element of earth and the active realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, air, fire, then water. go to the north and give the zelator sign (see the archangel auriel res

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL GABRIEL

e stars i invoke the powers of water to bear witness to my spiritual endeavor. grant me the knowledge of the element of water and the creative realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, earth, then air. go to the west and give the practicus sign (see the archangel gabrriel

GOLDEN DAWN MEDITATION WITH THE ARCHANGEL RAPHAEL

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

he 32nd path, i invoke the powers of air to bear witness to my spiritual endeavor. grant me the knowledge of the element of air and the astral realm, so that i may obtain greater understanding of hidden things and thereby advance in the great work" circumambulate the temple three times, saluting with the neophyte signs when passing the east. go to the west and face east. give the adoration to the lord of the universe: holy art thou, lord of the universe (projection sign) holy art thou, whom nature hath not formed (ps) holy art thou, the vast and the mighty one (ps) lord of the light, and of the darkness (sign of silence) stand in one place, pivot clockwise and bow to each of the other archangels, fire, water, then earth. go to the east and give the theoricus sign (see the archangel raphael

GOLDEN DAWN PRAYERS OF THE ELEMENTALS

orld, thou who causest the seven metals to flow in the veins of the rocks, king of the seven lights, rewarder of the subterranean workers, lead us into the desirable air and into the realm of splendour. we watch and we labour unceasingly, we seek and we hope, by the twelve stones of the holy city, by the buried talismans, by the axis of the lodestone which passes through the centre of the earth o lord, o lord, o lord! have pity upon those who suffer. expand our hearts, unbind and upraise our minds, enlarge our natures. o stability and motion! o darkness veiled in brilliance! o day clothed in night! o master who never doest withhold the wages of thy workmen! o silver whiteness o golden splendour! o crown of living and harmonious diamond! thou who wearest the heavens on thy finger like a rin

GOLDEN DAWN RITUALS A

to make progress in the special studies therein taught. as in the outer order, the role will be revised once a year, and if the g.h. chiefs consider that any member has failed to make such efforts at progress as might be reasonably expected they may call upon any member for an explanation, which if not deemed satisfactory may be followed by suspension, or an edict of degradation to the rank of a lord of the portal, or of cessation of membership. 4 offenses against the terms of the adept, obligation are deemed of the utmost gravity, while infraction of executive regulations unless repeated and indefensible, will be deemed of less grave importance. the chiefs hope that private differences between members will be amicably arranged in private, as they have no wish to interfere in such matters

GOLDEN DAWN RITUALS D

ple area has been cleansed with banishings so that you have a favorable working environment for the consecration of the lotus wand. take up the lotus wand by the white end, and circumambulate around three times, beginning in the east, and ending in the east. after you have done this, return to the west behind the altar, facing east, and make the 0=0 saluting sign while saying the adoration to the lord 6 of the universe. pause for a moment after you have made the sign of silence, and allow yourself to feel the energy in the temple. step 4 perform the supreme invoking ritual of the pentagram at the four quarters of the room, tracing the proper pentagram in each quarter with the appropriate divine names. be sure to give the correct grade sign after each element. since you are invoking, you wi

the correct grade sign after each element. since you are invoking, you will use the white portion of your lotus wand. after you are done with the s.i.r.p, you will now move back to the eastern quarter, facing east, and holding your lotus wand by the white portion give the 5=6 grade sign. then, looking upwards to the heavens while holding your wand up high, close your eyes and say "o harpocrates, lord of silence who art enthroned upon the lotus, twenty-six are the petals of the lotus flower of thy wand. o lord of creation, they are the numbers of thy name. in the name hwhy (vibrate, let the divine light descend" step 5 now, here you will begin to consecrate the sections of the lotus wand. facing the quarter attributed to the particular band that you are consecrating, according to the horar

GOLDEN DAWN RITUALS E

of the adeptus minor. this alludes to becoming "more than human" this is an impossible task without the aid of the divine will and assistance from rtk. this now explains why on the face of the cross, the portion above twklm is white. it is a reminder that the must be rescued from the material. in the center on the back side, written in latin, and between the alchemical symbols is "blessed be the lord our god who hath given us the symbol signum" both the words "symbol" and "signum" consist of six letters which relate to trapt, where the rose cross hangs on the body, and to the six creative periods in the universe. also, if we add the six letters of each word together, we end up with twelve, 1+2=3, the supernals from which the light shineth. the lamen may be made of heavy cardboard or wood

GOLDEN DAWN RITUALS ENOCHALL

e of water tablet. apila: live/ liveth/ liveth forever. aplst: angel, also known as apst. apm: cacodemon of fire angle of air tablet. apms: subservient angel of fire angle of earth tablet. aps: cacodemon of fire angle of fire tablet. apst: subservient angel of air angle of fire tablet, also known as aplst. aqlo adohi: in thy kingdom. aqlo: in thy. aqlondoh: in thy kingdom. ar envay ovof: that the lord might be magnified. ar: fan (v/ winnow/ van/ that/ so that. ar tabas: that govern. arac: subservient angel of fire angle of fire tablet. arb: according. arbiz: commanding angel of earth angle of earth tablet. arcacosgi: to vanne the earth. arcozior: that increase. ardza: commanding angel of air angle of air tablet. arfaolg: angelic king ruling in the north-north-east. argedco (meaning unknown

ociated with luna (45. baeovib/ baeouib: one of the names of god/ righteousness (cf. baltoh. 10 baeovib: righteousness. bafouib: name righteousness. bag: name of the twenty-eighth aethyr. bagenol: prince, associated with venus of luna (44. bagie/ baghie: fury. bagle/ baglen: because/ for that reason/ why/ for what reason? bagle a cocasb i cors ta: for the time is such as. bagle zire: for i am the lord. bagle: for/ for why/ for the/ for to. bagle: because/ for that reason/ for what reason/ why? bagledf: prince associated with luna. baglen: because. bahal: cry aloud/ cried loudly. baia: subservient angel of fire angle of earth tablet. balceor: prince, associated with saturn of jupiter (24. baldago: prince, associated with jupiter of mercury (35. balg: subservient angel of water angle of eart

r (cf. symp/ therefore. 22 ekiei: name of venus heptagon 2. el: angel (filia lucis, associated with sol, name of saturn heptagram point/ one/ first/ the same. elo: first (cf. el. elzap: course. elzarp tibl: her course. elzarp: course. em: nine. emetgis iaiadix: the seal of honor. emetgis: the seal (not the mammal. emna: here/ herein. emod: 8763. ems: cacodemon of fire angle of earth tablet. enay: lord, also see na. enay butmon: the lord hath opened his mouth. enr: cacodemon of earth angle of fire tablet. eocl: subservient angel of water angle of water tablet. eol: make/ made (cf. eolis. eolis: making (cf. eol. eolis ollog orsba: making men drunken/ drunk. eoo: center square of name 4. eophan: lamentation (cf. ser. eors: thousand. ephra: angel ruling phra and companions. era: cacodemon of e

commanding garmal (meaning unknown) garnastel (meaning unknown) garp (meaning unknown) gascampho (meaning unknown: the word has 64 significations) gassagen: the divine power creating the angel of the same. gazavaa: name formed of the angels ga, za, vaa. gbal: subservient angel of water angle of earth tablet, also known as gbeal. gbeal: angel, also known as gbal. ge: is not/ not/ our. ge iad: our lord and master. ge o q manin: is not, save in the mind of. gebabal: angelic king ruling in the east-north-east. gecaond: governor of the first division of the aethyr zim (37. ged: name of the enochian letter representing g. gedoons: governor of the second division of the aethyr loe (35. gedotbar: begotten. geh: thou art. gemeganza: your will be done. gemnimb: governor of the second division of th

gmma: subservient angel of water angle of water tablet. gmnm: subservient angel of water angle of fire tablet, also known as gmdnm. gna (meaning unknown) gnay: does. gnay limlal: doth his treasure. gnetaab: your governments. gnonp: garnish (v. go sa a: a stranger. goaal: creator. gohe: say/ saying/ said/ he says. gohed: one/ everlasting. gohel: sayeth the first. gohia: we say. goho iad: saith the lord. goho: saith. 26 gohol: saying. goholor: lift up/ raise. goholore: lift up/ raise (cf. farzm. gohon: have spoken/ said/ spoken. gohulim: it is said. gohus: i say. gomg: subservient angel of water angle of earth tablet. gomziam: govenor of the third division of the aethyr rii (87. gon: name of the enochian letter representing i. gono: faith. gonsag (meaning unknown) go o al: qaal, creator. gos

GOLDEN DAWN RITUALS F

ou 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" step 5 let the adept now taking up the wand by the white band, circumambulate (in the direction of the sun) and desoil three times. step 6 upon completion, let the adept now return to the west of the altar, facing east, and recite the adoration to the lord of the universe. let the adept include the sign of the enterer and the sign of harparcrates at the end "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou, the vast and mighty one, ruler of the light and of the darkness" step 7 let the adept now perform the s.i.r.p at the four quarters. be sure to utilize the proper grade sign in each quarter. let th

GOLDEN DAWN RITUALS G

nd flashes through the hidden depths of the universe, hear thou the voice of fire" step 5 setting down the censer, let the adept hold the lotus wand by the white portion and circumambulate, desoiling three times, giving the signs of the neophyte when passing in the east (the rending of the veil is also acceptable. step 6 moving to the west of the altar and facing east, recite the adoration to the lord of the universe "holy art thou lord of the universe, holy art thou which nature hath not formed, holy art thou the vast and mighty one, ruler of the light and of the darkness (follow this adoration with the usual sign of the enterer, followed by the sign of harpocrates) 4 step 7 let the adept perform the s.i.r.p. of the specific element required, utilizing the lotus wand and holding the appro

t with it i may control the spirits of thy realm for all just and righteous purposes" pick up the pantacle and trace over the wand within a circle, the invoking active spirit pentagram and invoking fire pentagram with the kerub in the center. water chalice empowering the lesser angle of o let the adept hold the fire wand on high, and recite the following "o thou powerful angel hnlrx, thou who art lord and ruler over the fiery waters, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with its aid direct the spirits who serve thee in purity and singleness of aim" holding the fire wand over the chalice, within a circle, trace the invoking passive spirit pentagram and the invoking pentagram of n with the kerub in the center. empowering the lesser an

h its aid direct the spirits who serve thee in purity and singleness of aim" holding the fire wand over the chalice, within a circle, trace the invoking passive spirit pentagram and the invoking pentagram of n with the kerub in the center. empowering the lesser angle of n let the adept hold the magical sword of the art on high and recite the following: 8 "o thou powerful angel htdim, thou who art lord and ruler over the pure and fluid element of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may with its aid direct the spirits who serve thee in purity and singleness of aim" with the sword over the chalice, trace within a circle the invoking passive spirit pentagram, the invoking water pentagram, and insert the kerub in the center. note: with us

over the chalice, trace within a circle the invoking passive spirit pentagram, the invoking water pentagram, and insert the kerub in the center. note: with using the magical sword of the art in this case, use the pommel and not the point to do the tracing. empowering the lesser angle of m let the adept hold the air dagger up high and recite the following "o thou powerful angel htaad, thou who art lord and ruler of the etheric and airy qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that i may, with its aid, direct the spirits who serve thee in purity and singleness of aim" with the dagger held over the chalice, trace within a circle the invoking passive spirit pentagram and the invoking water pentagram with the kerub. empowering the lesser

powers of which thou art lord, that i may, with its aid, direct the spirits who serve thee in purity and singleness of aim" with the dagger held over the chalice, trace within a circle the invoking passive spirit pentagram and the invoking water pentagram with the kerub. empowering the lesser angle of l let the adept hold the pantacle on high and recite "o thou powerful angel hmagl, thou who art lord and ruler of the more dense and solid qualities of n, i beseech thee to endue this chalice with the magic powers of which thou art lord, that with its aid i may direct the spirits who serve thee in purity and singleness of aim" with the pantacle held over the chalice, trace within a circle the invoking passive pentagram of spirit and the invoking pentagram of n with the kerub. air dagger empo

GOLDEN DAWN RITUALS J

sonal magical secrecy and the secrecy of our knowledge. even if portions are printed in books, there is no excuse for a loose tongue. it does not benefit oneself or humankind to throw "pearls before swine" trapt: be as christ. be osiris. live in the world, not of the world. become more than human, be divine. jxn: let your desire always be not unto the elementals, spirits, or angels, but "unto the lord of the universe" do no workings without first invoking the divine. dwh: let the adept realize the need to control his or her own thoughts first. expect change not from others, but from yourself. your mind is the great chief of your heart and tongue. dwsy: the true adept does not require external motivation but only a strong hunger to unite with the divine. twklm "by their fruits ye shall know

GOLDEN DAWN RITUALS K

the earth. let us thrice complete the circle of this place, the abode of the invisible sun (chief adept leads, second adept follows, then all the others, and the third adept last. they circumambulate thrice, saluting the east with 5=6 signs as they pass. upon finishing, all resume places. chief adept extends his arms like a cross facing west while all others face east and all say adoration to the lord of the universe) all "holy art thou lord of the universe. holy art thou which nature has not formed. holy art thou the vast and mighty one, ruler of the light and the darkness (chief adept changes place with third adept. third adept as hierophant inductor performs the ceremony of the opening of portal. any other adept can take the place of the associate officer in west) third adept. very hono

the life. no man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto light. i have fought upon earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light! out of the darkness, let the light arise (all exit the vault at this point, and the chief adept reaches the center point between the pastos and lid. he faces towards the vault, with the other adepts around him. they join wands over his head. he raises h

GOLDEN DAWN RITUALS SADD

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

f g on the tree of life. hnyb completes the supernal triad and acts as the "high priestess" to the inferior sephiroth. c and tarot key 3, the empress, is attributed to dsj. title of card: daughter of the mighty ones. dsj is the first of the inferiors below hnyb, and as it were, the base of the triangle of the supernals. f and tarot key 16, the blasted tower, is attributed to hrwbg. title of card: lord of the hosts of the mighty. hrwbg represents strength and fiery power. a and tarot key 19, the sun, is attributed to trapt. title of card: lord of the fire of the world. even as trapt is the heart and center of the sun of life. the four squares that remain haveth no planetary or astrological attributions. the 10 squares of the sephirotic cross also correspond to the aces and small cards of th

e great cross of the water tablet. triangle no. 1 seven of cups, h triangle no. 2 m triangle no. 3 c triangle no. 4 c here the action of c is extremely passive, h, representing especially still c, and c has her quiet action still more intensified. therefore, were it not for the action of m, the effect would be rather evil than good, representing deception, and well summed up in the 7 of cups "the lord of illusionary success" but the action of the m makes it mild and beneficient. a gentle, peaceful, force. the square of "o" of "omebb" in the sephirotic cross of the c lesser angle of the water tablet. triangle no. 1 c triangle no. 2 m triangle no. 3 c triangle no. 4 hrwbg here c is extremely strong, and is stirred to action by the energy of hrwbg. were it not for the m it would be the destro

GOLDEN DAWN RITUALS T

ree nine whom none hath yet numbered but one: casarmg cro-od-zi chis od vgeg in whom the second beginning of things are and wax strong, ds t capimali chis capimaon od lonshin which also successively are the numbers of time and their powers chis ta l-o cla torzu nor-quasahi od f caosga are as the first 4 5 6. arise ye sons of pleasure and visit the earth: bagle zire mad ds i od apila. for i am the lord your god which is and liveth for ever. do-o-a-ip qaal zacar od zamran in the name of the creator, move and show yourselves obelisong rest-el aaf nor-molap. as pleasant deliverers that you may praise him amongst the sons of men. hcoma, n the fifth key sapah zimii d u-i-v od 10 the mighty sounds have entered into the third angle and noas ta qanis adroch dorphal are become as olives in the olive

n 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 micalzo pil11 the spirits of the fourth angle are nine, mighty in the firmament zin sobam el harg mir babalon of waters: whom the first hath planted a torment to the wicked od obloc samvelg dlugar malprg and a garland to the righteous: giving unto them fiery darts ar caosgi od a c a m canal to vanne the earth, and 7, 6, 9, 9

voice. i have talked of you and i move you g-macalza sobol ath trian lu-ia he in power and presence: whose works shall be a song of honour od ecrin mad qaa-on. and the praise of your god. in your creation. bitom, o the seventh key raas i salman paradiz oe-crimi aao ial- the east is a house of virgins singing praises amongst the flames pir-gah qui-in enay butmon od i 12 of first glory, wherein the lord hath opened his mouth and they are noas ni paradial casarmg vgear become 8 living dwellings in whom the strength of man chirlan od zonac luciftian rejoiceth and they are apparelled with ornaments of brightness cors ta vaul zirn tol hami sobol ondoh od such as work wonders on all creatures. whose kingdoms and miam chis ta d od es v-ma-dea od continuance are as the third and fourth, strong towe

nce i dlugam lonshi od vmplif v-ge-gi bigliad! is given power, and our strength waxeth strong in our comforter! nof m the eighth key bazm elo i ta piripson oln nazavabh the mid-day, the first, is as the third heaven made of hyacinthine ox casarmg vran chis vgeg ds pillars in whom the elders are become strong, which i have 13 abramg baltoha goho iad soba prepared for my own righteousness saith the lord, whose long mian trian ta lolcis abai-vovin od continuance shall be as buckles to the stooping dragon and like aziagiar rior irgil chis da ds pa-aox unto the harvest of a widow. how many are there which remain in busd caosgo ds chis od ip uran teloch cacrg the glory of the earth, which are, and shall not see death until oi salman loncho od vovina carbaf niiso this house fall, and the dragon s

creation! be friendly unto me for i am the servant of mad hoath iaida. the same your god, the true worshipper of the highest. l of n the twelth key nonci ds sonf babage od chis ob hubardo tibibp 0 you that reign in the south and are 28 the lanterns of sorrow, allar atraah od ef drix fafen mian bind up your girdles and visit us! bring down your train 3663. ar enay ovof sobol ooain i vonph that the lord may be magnified, whose name amongst you is wrath. zacar gohus od zamran odo cicle move, i say, and show yourselves. open the mysteries of your 17 qaa zorge lap zirdo noco creation. be friendly unto me! for i am the servant of the same mad hoath iaida. your god, the true worshipper of the highest. o of n the thirteenth key napeai babage ds brin v x ooaona lring vonph 0 you swords of the south

GOLDEN DAWN RITUALS T3

ree nine whom none hath yet numbered but one: casarmg cro-od-zi chis od vgeg in whom the second beginning of things are and wax strong, ds t capimali chis capimaon od lonshin which also successively are the numbers of time and their powers chis ta l-o cla torzu nor-quasahi od f caosga are as the first 4 5 6. arise ye sons of pleasure and visit the earth: bagle zire mad ds i od apila. for i am the lord your god which is and liveth for ever. do-o-a-ip qaal zacar od zamran in the name of the creator, move and show yourselves obelisong rest-el aaf nor-molap. as pleasant deliverers that you may praise him amongst the sons of men. hcoma, n the fifth key sapah zimii d u-i-v od the mighty sounds have entered into the third angle and noas ta qanis adroch dorphal are become as olives in the olive mo

n 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 micalzo pil- the spirits of the fourth angle are nine, mighty in the firmament zin sobam el harg mir babalon of waters: whom the first hath planted a torment to the wicked od obloc samvelg dlugar malprg 11 and a garland to the righteous: giving unto them fiery darts ar caosgi od a c a m canal to vanne the earth, and 7, 6, 9

my voice. i have talked of you and i move you g-macalza sobol ath trian lu-ia he in power and presence: whose works shall be a song of honour od ecrin mad qaa-on. and the praise of your god. in your creation. bitom, o the seventh key raas i salman paradiz oe-crimi aao ial- the east is a house of virgins singing praises amongst the flames pir-gah qui-in enay butmon od i of first glory, wherein the lord hath opened his mouth and they are noas ni paradial casarmg vgear become 8 living dwellings in whom the strength of man chirlan od zonac luciftian 12 rejoiceth and they are apparelled with ornaments of brightness cors ta vaul zirn tol hami sobol ondoh od such as work wonders on all creatures. whose kingdoms and miam chis ta d od es v-ma-dea od continuance are as the third and fourth, strong t

brance i dlugam lonshi od vmplif v-ge-gi bigliad! is given power, and our strength waxeth strong in our comforter! nof m the eighth key bazm elo i ta piripson oln nazavabh the mid-day, the first, is as the third heaven made of hyacinthine ox casarmg vran chis vgeg ds pillars in whom the elders are become strong, which i have abramg baltoha goho iad soba prepared for my own righteousness saith the lord, whose long mian trian ta lolcis abai-vovin od continuance shall be as buckles to the stooping dragon and like 13 aziagiar rior irgil chis da ds pa-aox unto the harvest of a widow. how many are there which remain in busd caosgo ds chis od ip uran teloch cacrg the glory of the earth, which are, and shall not see death until oi salman loncho od vovina carbaf niiso this house fall, and the drago

creation! be friendly unto me for i am the servant of mad hoath iaida. the same your god, the true worshipper of the highest. l of n the twelth key nonci ds sonf babage od chis ob hubardo tibibp 0 you that reign in the south and are 28 the lanterns of sorrow, allar atraah od ef drix fafen mian bind up your girdles and visit us! bring down your train 3663. ar enay ovof sobol ooain i vonph that the lord may be magnified, whose name amongst you is wrath. zacar gohus od zamran odo cicle move, i say, and show yourselves. open the mysteries of your qaa zorge lap zirdo noco creation. be friendly unto me! for i am the servant of the same mad hoath iaida. your god, the true worshipper of the highest. 17 o of n the thirteenth key napeai babage ds brin v x ooaona lring vonph 0 you swords of the south

GOLDEN DAWN RITUALS U1

s, when sleeping does the higher will only manifest itself by dream unto the ordinary man. 8 in other cases, it may be manifested; at the times through the sincere practice of religious rights or in cases where the opportunity of self-sacrifice occurs. in all these cases, the lower will hath, for a moment, recognized a higher form of itself, and the hwhy of the man hath reflected from the eternal lord the higher self. this yechidah is the only part of man which can truly say- hyha, i am. this is but the rtk of assiah of the microcosm, that is, it is the highest part of man as man. it is that which toucheth the manifestor of the higher and greater range of being. this yechidah is, at the same, the higher human self and the lower genius- the god of man, the atziluth of his assiah, even as th

GOLDEN DAWN RITUALS U7

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

GOLDEN DAWN RITUALS VENUSZAM16

er thus far into the sanctuary of thy mystery. not unto me, ynda, but unto thy name be the glory. let the influence of thy divine ones descend upon my head, and teach me the value of self sacrifice so that i shrink not in the hour of trial, but that thus, my name may be written on high, and my genius may stand in the presence of the holy one in that hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of. philosophus say "let us adore the lord and king of fire. holy art thou lord of the blazing fires, whereon thy spirit filled in the beginning, elohim. glory be unto thee ruach elohim whose spirit hovered over the waters of creation" step 5 go to the south. be

. glory be unto thee ruach elohim whose spirit hovered over the waters of creation" step 5 go to the south. before the fire tablet, make the active and passive spirit pentagrams and invoking fire pentagram with the leo kerub in the center, using the lotus wand. say: 3 "and the elohim said 'let us make adam in our own image, after our likeness, and let him have dominion' in the name yhvh tzoboath, lord of hosts, spirits of fire adore your creator. sign the leo kerub with the fire wand. say "in the sign of leo the lion, and in the name of michael, great archangel of fire, spirits of fire, adore your creator" make the cross with the wand. say "in the names and letters of the great western quadrangle, spirits of fire, adore your creator" hold the lotus wand on high. say "in the three great sec

iate dirtection to begin the supreme invoking ritual of the venus hexagram. perform the keyword in the east. step 8 precede with the qabalistic cross, closing with the keyword. return to the altar so that the latter is between the operator and the previously ascertained position of venus. say "o thou divine one, who dwellest in the majesty and desire of netzach, the seventh sephira. yhvh tzboath, lord of hosts, ruling in glory, magnificence and grace, look upon me, i beseech thee, as i perform this consecration ceremony. let a ray from thy perfection descend upon me, to awaken within my 4 being that which shall prove a channel for the working of thine abundant power. may this venus talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a c

hannel for the working of thine abundant power. may this venus talisman which i have made be a focus of thy light and life and love so that it may awaken within my soul a clear vision and a stronger aspiration to the light" step 9 draw the letters yhvh tzboath in hebrew and its sigil in the air. then, trace the same over the heart region and vibrate la several times "grant unto me, thou great and lord of hosts netzach, the presence and power of thy holy archangel haniel that he may aid me with his power" step 10 draw the invoking hexagram of venus and in it the sigil of haniel. vibrate the name strongly "o ye gods of netzach, i conjure ye by the mighty name of yhvh tzboath lord of hosts, and by the name of haniel whose throne and seat ye are.elohim, come unto me now. manifest yourselves th

wn me now, pass thou on unto the cubical altar of the universe" step 23 reveil the talisman, pass to the altar, place it on the white triangle, and stand east, facing west, with the left hand on talisman, and the sword held over it with the right hand. retrace all the sigils etc. say: 8 "thou intelligence of nogah named hagiel, i invoke thee in the divine name of yhvh tzboath. o thou, who art the lord of hosts, lift me up, i beseech thee, and manifest through me thy power and grace and thy generosity of spirit. grant unto me the mighty power and help of the archangel haniel who rules over the divine realm netzach, that he may command to my assistance the choir of angels, those lesser gods, the elohim, that they may consecrate with power this talismatic bowl which lieth before thee. o ye go

GOLDEN DAWN RITUALS Z1

stand before the veil in the east of the temple as the representatives of the inner order, and therefore, no meeting can be held without one of them. preferably, all three chiefs should be present. the other officers of the temple exist only by their authority and permission. because the east of the temple is the outer side of paroketh, all members of the second order wear the crossed sashes of a lord of the paths of the portal of the vault only--no higher grade being allowed to be shown in a temple of the first order. members of the second order should be seated in the east of the temple when practicable. any past hierophant may wear a mantle of a hierophant and a jewel of that lamen, but not a large collar lamen. immediate past hierophant may have a sceptre of a hierophant. the chiefs, o

will: and the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration, unto the newer life, and the bread and salt are the foundations of my body, which i destroy in order that they may be renewed. 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 gods. i am the lord of life, triumphant over death. he who partaketh with me shall arise with me. i am the manifestor in matter of those whose abode is the invisible: i am purified. i stand upon the universe. i am its reconciler with the eternal gods: i am the perfector of matter: and without me, the universe is not" 6 technically, the door is supposed to be situated behind the seat of hiereus in the west but it

is that of a straight and narrow doorway between two mighty pylons "the watcher against the evil ones" is the name of the sentinel who guards it, and his form is the symbolic one of anubis. the stations of the officers the hierophant is placed in the east of the temple on the outer side of the veil of paroketh, to rule the temple under the presidency of the chiefs. there, he fills the place of a lord of the paths of the portal of the vault of the adepts, acting as as inductor to the sacred mysteries. the insignia and symbols of hierophant are: the throne of the east on the path of s, outside the veil. the mantle of bright, flame scarlet, bearing a white cross on the left breast. the lamen suspended from a white collar. the crown-headed sceptre. the banner of the east. the position of the

t isis corresponds to the pillar of mercy and nephthys to that of severity. therefore, the positions of the pillars or obelisks are but, as it were, the places of their feet. the station of aroueris: the invisible station of aroueris (horus the elder) is beside the hierophant as though representing the power of osiris to the outer order. for while the hierophant is an adeptus, he is shown only as lord of the paths of the portal so that when the hierophant is on the dais, the station of aroueris is that of the immediate past hierophant who sits on the hierophant's left. aroo-ouerist. this ends the constitutory symbolism of a temple in the 0=0 grade of neophyte. should a member have occasion to quit his place, he shall do it moving with the course of the sun; he passes the place of hierophan

asses twice because her rule is of the balance of the two scales, and she retires to her station between the pillars there to complete the reflex of the middle column. the watcher within and the rest circumambulate thrice as affirming the completion of the reflection of the perfecting of the white triangle of the three supernals upon the altar. then follows the adoration of god, the vast one, the lord of the universe at which again all give the sign of the enterer, the sign of the projection of the force of light. then only does the watcher declare that the sun has arisen and that the light shineth in darkness. now comes the battery of the 0= 0 grade. the single knock of the hierophant repeated by the hiereus and the hegemon affirms the establishment of the white triangle and therefore the

GOLDEN DAWN RITUALS Z2

nder the dominion of s, a pentacle or telesmata suitable to the matter in hand, may be made use of, which is then treated as is directed for telesmata) j. the operator now recites an exorcism of a shroud of darkness to surround him and render him invisible. holding the wand by the black end, let him, turning round thrice completely, formulate a triple circle around him, saying, in the name of the lord of the universe, etc, i conjure thee, o shroud of darkness and of mystery, that thou encirclest me so that i may become invisible, so that seeing me, men see me not, neither understand, but that they may see the thing that they see not, and comprehend not the thing that they behold! so mote it be. k. now, move to the north, face east, and say, i have set my feet in the north and have said, i

wand by the black portion ready to commence the oration aloud. j. let him now repeat a powerful exorcism of the shape into which he desires to transform himself, using the names, etc, belonging to the plane, planet, or other eidolon, most in harmony with the shape desired. then, holding the wand by the black end, and directing the flower over the head of the form, let him say, in the name of the lord of the universe, arise before me, o form of, into which i 13 have elected to transform myself, so that seeing me men may see the thing that they see not, and comprehend not the thing they behold. k. the magician says, pass toward the north, shrouded in darkness, o form of, into which i have elected to transform myself. then let him repeat the usual oration from the throne of the east. then, c

make the natural man grasp the higher by first limiting the extent to which mere intellect can help him herein and then by purification of his thoughts and desires. in doing this let him formulate himself as standing between the pillars of o and cloud. h. the aspiration of the whole natural man towards the higher self, and a prayer for light and guidance through his higher self, addressed to the lord of the universe. i. the aspirant affirms aloud his earnest prayer to obtain divine guidance, kneels at the west of the altar in the position of the candidate in the enterer, and at the same time astrally projects his consciousness to the east of the altar, and turns, facing his body to the west, holding astrally his own left hand with his astral left. he raises his astral right hand holding t

operate in the work. j. the pronouncing aloud of the invocation of the requisite general forces, answering to the class of alchemical work to be performed. the conjuring of the necessary forces to act in the curcurbite for the work required. the tracing in the air above it with appropriate weapon the necessary lineal figures signs, sigils and the like. then, let the alchemist say: so help me the lord of the universe and my own higher soul. let him raise the curcurbite in the air with both hands saying, arise herein to action, o ye forces of the light divine. k. now, let the matter putrefy in the balneum mariae in a very gentle heat, until darkness beginneth to supervene; and even until it becometh entirely black. if from its nature the mixture will not admit of entire blackness, examine i

GOLDEN DAWN RITUALS Z3

nt of the balance. it is best, though not absolutely necessary, that the hierophant and the hiereus should hold their banners. in any case, it should be done astrally. the higher self of the candidate will be formulated in the invisible station of harpocrates behind the hierophant, who in his present position is aroueris. the hierophant gives a single knock to seal the matter and then invokes the lord of the universe. then only is the hoodwink removed definitely. the hierophant, hiereus, and the hegemon join sceptres and sword above the candidate s head, thus formulating the supernal triad, and assert his reception into the order. they recite the mystic words to seal the current of the flowing light. the higher self remains in the station of harpocrates. at this point, the spiritvision sho

sm and of valentinus approached those of the pure qabalah. in them we find speech and silence. across the abyss of silence comes the primal speech. the divine ones here referred to are the aeons in the atziluthic world. these formulae of knowledge are designed in terms cognizable to us in the lower world. hyha, implicit and explicit sound. every being pronounces all its existence, the name of the lord of life, by inspiration and expiration. macroprosopus is amya and aba, mother and father. the two nostrils pass up and down the two breaths, as through the two great pillars. these throw all things into vibration; compare the \ylglgh tycar. the piercing of the dragon s coils suggests the freeing of twklm, which is also referred to as the washing of the garments of the queen, the inferior moth

GOLDEN DAWN RITUALS ZAM10

(chwhy) it unites the three principles of fire, water, and air with the final principal of earth. its sealing properties come from a fiery wall of c infused within the elements of the microprosop..ritual i r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 3 step 1 perform the l.b.r.p. step 2 perform the b.r.h. step 3 perform the s.i.r.p. step 4 create a vortex. perform the adoration to the lord of the universe. step 5 stand west of the altar, face east, and recite the enochian spirit invocation. oh-el so-noo-ef vah-oh-ar-sah-gah goh-hoh ee-ah-deh bah-el-teh, eloh- en-ess-heh kah-el-zohd voh-en-peh-hoh. soh-beh-rah zohd-oh-el roh-ar ee tah en-ah-zohd-peh-ess, oh-deh gah-rah-ah tah mah-el-peh-ar-gah. deh-ess hoh-el-kuh kah-ah noh-heh-toh-ah zohd-ee-em-zohd, oh-deh koh-em-mah-heh tah n

kah-ar ee-kah kah noh-koo-oh-deh. zohd-ah-em-rah-en mee-kah-el-zohd-oh oh-deh oh-zohd-ah-zohd-em vah-reh-el-peh. lah-peh zohd-ee-ar ee-oh-ee-ee-ah-deh" 4 step 6 pause and feel the invoked force. step 7" in the name of hwchy,hcwhy, i invoke the power of the recording angel. i adjure thee, oh light invisible, intangible, wherein all thoughts and deeds of all men are written. i adjure thee by thoth, lord of wisdom and magic, by harporcrates, lord of silence and of strength, the god of this mine operation, that thou leave thine abodes and habitations to concentrate about me, invisible, intangible, as a shroud of darkness, a formula of defense; that i may become invisible, so that seeing me men see not, nor understand the thing that they behold" step 8 perform l.i.r.h. of l. perform the s.i.r.h

rrounds your abode of eternal rest in the sphere of yatbc (pause) come unto me, oh thamaah, goddess of truth and justice who presides over the eternal balance of this hall of dual manifestation of truth. auramooth, come unto me, thou lady of the purifying waters of life. thaum- aesh-neith, come unto me, lady of the consuming fire, purify me and consecrate me who is aeeshoorist, the justified one, lord of life, triumphant over death. upon my brow are arrayed the twelve stars of light. wisdom and understanding are balanced in my neschamah. hrwbg and power are on my right hand, and the thunderbolts of f! dsj on my left hand, and the sweet fountains of magnificence. in my heart is hwchy, the reconciler who is the symbol of the red 5 rose on the golden cross. my two thighs are as mighty pillars

palaces of twklm are cleansed and consecrated, balanced and pure, in the might of thy name, ynda, to whom be twklm, hlwdg, hrwbg, the rose of sharon and the lily of the valley. amen" step 10 perform the advanced middle pillar and the circulation of the body. seal the energy by drawing a rose cross before you. step into it. step 11 assume the god form of hoorpokratist. say "hoorpokratist, thou art lord of the silence. hoorpokratist, thou art lord of the sacred lotus. o thou, hoorpokratist, thou that standest in victory on the heads of the infernal dwellers of the waters wherefrom all things were created, thee, thee i invoke, by the name of hyha and the power of alga. oh thou divine babe in the egg of blue, lord of defense and silence, thou bearest the rose and cross of life and light! thee

man's immortality, come unto me and aid me. behold! he is in me and i in him. mine is the lotus, as i rise as hoorpokratist from the firmament of waters. my throne is set on high. my light is as that of ra in the firmament of nu. i am the center and the shrine, the silence and the eternal light of the godhead. beneath my feet they rage in dumb impotence. for i am hoorpokratist, the lotus-throned lord of silence. were i to say, come up upon the mountains, the celestial waters would flow at my word, and the celestial fires would surge forth in torrents of fierce flame. for i am ra enshrouded, kephra unmanifest to man. i embody my father hoor, the might of the avenging god, and my mother isis, eternal wisdom veiled in eternal beauty and love. therefore, i say unto thee, bring me unto thine a

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ceremony which i perform not in my honor, but in thy honor, for your kind and generous assistance in aiding me in my understanding of my true will, in the great work of my own soul, and the unified soul of the rosea rubea et aurea crucis, so that i may quench those who thirst for truth, with the blood of my self sacrifice. grant thine aid unto the highest aspiration of my soul in the name of the lord of the universe and in the divine name of \yhla hwhy by which thou dost reveal thyself as the perfection of creation and the light of the world to come. i implore thee to grant unto me the presence of thine archangel layqpx. in thy holy name send forth thy archangel layqpx. oh layqpx, i invoke thee now in the name of \yhla hwhy. thou who art prince of spiritual initiation through suffering an

d consume me. wryrgt would have me in dispute with my own true will and the azoth of myself in christ osiris. 3 then i would lay upon the desert of despair as qrz bru, the ravens of death, would pluck at my spiritual eyes, leaving me blinded by my lusts and desires. my very thoughts would be confused and filled with aweful venom, and my thoughts would direct me not to return praise and joy to the lord of the universe, but rather to the stench and fowlness of lams. my animal would escape with the aid of laylmg to the realm of obsession and the hunger of a rabid boar. finally, i would be lost unto you, the lady of light, thou holy and beautiful shekinah, and i would be lost in the night, seduced by the darkness of tylyl. oh layqpx, in the name of \yhla hwhy guard and aid me in my quest of li

t, face your self face to face and say "peace profound my brother/sister! come with peace in your spirit. pass thou through every region of the invisible into a place wherein thy genius dwelleth, because thou cometh in peace. dwell within that sacred land that far off travellers call naught! be at peace with all the world, remain clothed in the light of purification, dwell within the heart of thy lord ynda forever and ever" step 8 now turn westward facing the altar, kneel, and say: 5 "oh lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look with favor upon this traveller of the night who now kneeleth before thee, and grant unto him, the highest aspiration of his soul, to the glory of thy name. amen" step 9 stand up and wa

thy holy name to continue the work of thy will" step 12 now bring forth the light into the body and turn it to a rose pink. expand it at the heart by formula of the middle pillar. 6 circumambulate three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light" step 13 face east standing between the pillars, stomp three times and say "i have overcome the world and the evil, i am purified in the warmth of the divine white light. i am the reconciler with the ineffable, the dweller in the invisible. oh ye qlippo

shall be magnified by the light that surrounds thee. be wise in wisdom and know that to give forth thy healing is to praise thy god. i do project upon thee the light of brilliance that may bring the love, and peace profound" step 15 make the sign of the enterer on your astral double "be thy mind open unto the higher, be thy heart a center of the light, be thy body a temple of the holy spirit! oh lord of the universe, thou who art all merciful, in the name of \yhla hwhy and in the name of layqpx, thy great archangel, i now call upon the \ylara to enforce the shroud between my spiritual self standing before thee in the east, the forces of the qlippoth, and the force that would rape my aspirations and true will" step 16 perform the qabalistic cross. 7 "unto thee sole wise, sole eternal and s

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ed 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 in matter of those whose abode is in the invisible. i am purified; i stand upon the universe, i am reconciler with the eternal gods, i am the perfector of matter, and without me the universe is naught" chief adept (passes from the altar to the east. assumes osiris god form. all assume sign of osir

iverse is naught" chief adept (passes from the altar to the east. assumes osiris god form. all assume sign of osiris slain. says the following while moving toward the altar "i come in the power of light! i come in the wisdom of light! i come in the mercy of light! the light hath healing in its wings (all assume sign of osiris risen) chief adept (goes to the east and forms a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe rejoicing (drops arms to the side then extends the arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great eastern quadrangle, ye mighty archangels, angels, kings, rulers, and elementals. come now, assemble in this temple to partake with us of this holy eucharist "all make the the

, you glorious beings of the great eastern quadrangle, ye mighty archangels, angels, kings, rulers, and elementals. come now, assemble in this temple to partake with us of this holy eucharist "all make the theoricus grade sign (chief adept moves back behind the cubicle altar) first adept (circumambulates to the fire tablet, holds arms in the form of a cross in front of the tablet "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe, rejoicing (drops arms to the side then extends arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great southern quadrangle, ye mighty archangels, angels, kings, rulers and elementals. come now and assemble in this temple to partake with us of this holy eucharist "all make the phi

ite you all, you glorious beings of the great southern quadrangle, ye mighty archangels, angels, kings, rulers and elementals. come now and assemble in this temple to partake with us of this holy eucharist "all make the philosophus grade sign (first adept circumambulates back to his place) 4 second adept (circumambulates to the water tablet and extends arms in the form of a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe, rejoicing (drops arms to the side, then extends arms forward as in a greeting with palm upwards "we invite you all, you glorious beings of the great western quadrangle. ye mighty archangels, angels, kings, rulers and elementals. come now, assemble in this temple and partake with us of this holy eucharist "all make the pract

invite you all, you glorious beings of the great western quadrangle. ye mighty archangels, angels, kings, rulers and elementals. come now, assemble in this temple and partake with us of this holy eucharist "all make the practicus grade sign (second adept circumambulates back to his position) third adept (circumambulates to the earth tablet and extends arms in the form of a cross "blessed be thou lord of the universe, for thy glory flows out to the ends of the universe, rejoicing (drops arms to the side, then extends arms forward as in a greeting with palm upwards "i invite you all, you glorious beings of the great northern quadrangle, ye mighty archangels, angels, kings, rulers, and elementals. come now, assemble in this temple to partake with us of this holy eucharist" all make the zelat

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eveth in me who liveth shall never die. i am the first and the last, i am he who liveth and was dead, and behold, i am alive evermore. i am the way, the truth and the life, no man cometh unto the father but by me. i have passed from the gates of the darkness into the light. i have entered the invisible, i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life, triumphant over death. there is no part of me not of the gods. i am the preparer of the pathway, the rescuer unto the light. i am rising higher and higher, i am passing beyond the light of the sun. i pass through the abyss of duality into the infinite reconciliation of unity. i stand in the center of the darkest of 9 light. this is the lord of the gods, this is the lord of the univer

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

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d the cup of wine is the pouring out of the blood of my heart, sacrificed unto regeneration unto the newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed. 4 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 flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe. i am its reconciler with the eternal gods. i am the perfector of matter, and without me, the universe is not" step 13 pause for a moment or two, visualizing rtk as a brilliance above the hea

vine one, to a body glorified and perfected. herald of the gods, knowing_(his/her name_ speech among the living! pass thou through every region of the invisible unto the place wherein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou in that sacred land that far-off travellers call naught. o land beyond honey and spice and all perfection! dwell therein with thy lord ynda forever" step 17 turn and look west, raising eyes. step 18 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 19 slowly walk to the altar, visualisi

ght upon earth for good, and have finished my work. i have entered into the invisible" step 23 vibrate hwchy by the vibratory formula of the middle pillar. also perform the mystical circumbulation three times while saying "i am the sun in his rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of life triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" step 24 pass between the pillars, face east. 6 "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend" step 25 visualize the deceased now sta

to the sanctuary of thy mystery. not unto us, but unto thy name be the glory. let the influence of thy divine ones descend upon his/her head, and teach him/her the value of selfsacrifice so that he/she shrink not in the hour of trial. but that thus his/her name may be written upon high and his/her genius stand in the presence of the holy ones in that hour when the son of man is invoked before the lord of spirits and_(his/her name_ stands in the presence of the ancient of days" step 28 go to the altar "and now in the name and the power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye by the divine names hwchy, hcwhy to guard this sphere of_(his/her name. keep far from him/her all evil and the unbalanced that they penetrate not into his/her spiri

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le saying "and when after all the phantoms 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 fire" put down the incense. step 6 take up the lotus wand. circumambulate with a three times, grasping the wand by the white band. return to the west, face east, and say the adoration "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and mighty one, ruler of the light and of the darkness" step 7 perform the lesser invoking ritual of the hexagram of f, holding the wand by white band. give the 5=6 signs and the analysis of the keyword. step 8 return to the west of the altar. turn to face the direction in which you have found f to be, standing

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er thus far into the sanctuary of thy mystery. not unto me, ynda, but unto thy name be the glory. let the influence of thy divine ones descend upon my head, and teach me the value of self sacrifice so that i shrink not in the hour of trial, but that thus, my name may be written on high, and my genius may stand in the presence of the holy one in that hour, when the son of man is invoked before the lord of spirits, and his name before the ancient of days" step 4 pause, then formulate the pillars. stand between them, and make the sign of practicus. say "let us adore the lord and king of n. holy art thou lord of the mighty waters, whereon thy spirit moved in the beginning. twabx \yhla. glory be unto thee \yhla jwr whose spirit hovered over the waters of creation" step 5 go to the west. before

on, soul of eternity before whom time is ashamed, the ruach bewildered, and the neschamah dark, not unto thy majesty may i attain unless thine image be love. therefore, by seed 9 and root, and by bud and leaf, and by flower and fruit of my entire being, do i invoke thee, whose name and power is love (assume the god form of amoun) o secret of secrets that art hidden in the being of all that lives, lord secret and most holy, source of light, source of life, source of love, source of liberty, be thou ever constant and mighty within me that i may forever remain in thine abundant joy. amoun (vibrate and circulate by middle pillar, thou father of all the great gods above, whose name is strength, whose being is love, whose nature is benign, thee do i invoke. amoun, mighty, merciful, magnificent

ourse the firmament of nu. behold! thou didst lift up thy voice, and the hills were shaken! thou didst cry aloud, and the everlasting hills did bow. o my father, my father, the chariots of israel and the horsemen thereof, the sound of thy voice was freedom. thy lightnings were kindled and lighted. thy thunder was heard on the deep. the stars with thy fear shook and whitened while the voice of the lord was uplifted. the wilderness also obeys, for the flames of thy fire are rifted, and the waves of the sea know thy ways. they did hear thee, the cedars of lebanon; and the desert of kadesh hath known. o amoun (vibrate, thou spirit of illimitable light and life and love. thou with the plume and the wands, is thy path in the waters? the marvelous deeps of the sea? to that abyss of waters do i ra

ight and life and love. thou with the plume and the wands, is thy path in the waters? the marvelous deeps of the sea? to that abyss of waters do i raise my soul to receive thy truth. amoun (vibratory formula, i invoke thee. exalt my soul to the feet of thy glory. hear me, and manifest in splendor to him who worships at thy throne" step 27 pause while circulating the force within. say "this is the lord of the gods! this is he, lord of the universe! this is he whom the winds fear. this is he who having made voice by his commandment is lord of all things, king, ruler, and helper. i am he, the bornless spirit having sight in the feet, strong and immortal fire. i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteneth and thundereth. i am he from whom

he from whom is the shower of the life of the earth. i am he whose mouth ever flameth. i am he, the begetter and manifester unto the light. i am he, the grace of the world, the heart girt with the serpent is my name. i am the sun in his rising, and i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one, lord of light, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. let the white brilliance of the divine spirit descend. 10 therefore with the light of the godhead above and within me do i invoke layqdx, the archangel of dsj, to command unto me the \ylmcj, the brilliant ones of qdx. come unto me, ye brilliant ones, t

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this table stuck a great nail somewhat strong, so that when it was with force drawn out it took with it an indifferent big stone out of the thin wall or plastering of the hidden door, and so, unlooked for, uncovered the door, whereat we did with joy and longing throw down the rest of the wall and cleared the door, upon which was written in great letters: post cxx annos patebo with the year of the lord under it. therefore we gave god thanks, and let it rest that same night, because first we would overlook our rota- but we refer ourselves again to the confession, for what we here publish is done for the help of those that are worthy, but to the unworthy, god willing, it will be small profit. for like as our door was after so many years wonderfully discovered, also there shall be opened a doo

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iced unto regeneration, unto the 4 newer life. and the bread and salt are as the foundations of my body, which i destroy in order that they may be renewed" step 11 take on the god form of osiris using middle pillar formula"'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 flames the spirit of the eternal gods. i am the lord of life. i am triumphant over death, and whosoever partaketh with me shall with me arise. i am the manifester in matter of those whose abode is the invisible. i am the purified. i stand upon the universe. i am its reconciler with the eternal gods. i am the perfector of matter, and without me the universe is naught" step 12 call down the light of rtk upon the head of the shell "buried with tha

and divine one, to a body glorified and perfected. herald of the gods, knowing his/her speech among the living! pass thou through every region of the invisible unto the place wherein thy genius dwelleth because thou comest in peace provided with thy wealth. dwell thou in that sacred land that far-off travellers call naught. o land beyond honey and spice and all perfection! dwell therein with thy lord ynda forever" step 14 "o lord of the universe, the vast and mighty one, ruler of the light and the darkness, we adore thee and we invoke thee. look thou with favor upon this pilgrim who is now before thee, and grant thine aid unto the highest aspirations of his/her soul, to the glory of the ineffable name" 5 step 15 slowly walk to the altar, visualizing the brilliance descend upon the image o

u shining beacon of wisdom" step 17 perform the invocation of thoth. step 18 rise to your higher spiritual self surrounded completely in light. when you have risen to your higher spiritual self, walk to the west in the place of the neophyte, make the rending of the veil to reunite with your shell. expand the light within you from head to toe leaving no part of your body untouched "hail great god, lord of maati, i have come to thee my lord. i have brought myself that i may see thy beauties, i know thee, i know the name of the forty-two gods who exists with thee in the hall of maat, who live as the punishers of sinners, who live upon their blood in the day, that of computing dispositions before un-neferu. verily i have come to thee, i have brought to thee maat. i have driven away for thee wi

me. i am the purified. i have passed through the gates of darkness unto the light. i have fought upon earth for good, and have finished my work. i have entered into the invisible" step 20 begin circumambulating while saying aloud "i am the sun in his rising, passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris the justified one, lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness, let the light arise" 7 step 21 stand between the pillars, facing east "i am the reconciler with the ineffable, the dweller of the invisible. let the white brilliance of the divine spirit descend "be thy mind open unto the higher. b

the sanctuary of thy mystery. not unto us, but unto thy name be the glory. let the influence of thy divine ones descend upon his/her head, and teach him/her the value of self sacrifice so that he/she shrink not in the hour of trial, but that thus, his/her name may be written upon high and his/her genius stand in the presence of the holy ones in that hour when the son of man is invoked before the lord of spirits and his/her name in the presence of the ancient of days" step 23 go to the west facing east behind the altar "and now, in the name and the power of the divine spirit, i invoke ye, ye angels of the watchtowers of the universe, and charge ye by the divine names hwchy, hcwhy to guard this sphere of (state your earthly name/ osiris. keep far from him/her all evil and the unbalanced, th

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but of the ungodly that which will augment their sins and their punishments. although we believe ourselves to have sufficiently unfolded to you in the fama the nature of our order, wherein we follow the will of our most excellent father, nor can by any be suspected of heresy, nor of any attempt against the commonwealth, we hereby do condemn the east and the west for their blasphemies against our lord jesus christ, and offer to the chief head of the roman empire our prayers, secrets, and great treasures of gold. yet we have thought good for the sake of the learned to add somewhat more to this, and make a better explanation, if there be anything too deep, hidden, and set down over dark, in the fama, or for certain reasons altogether omitted, whereby we hope the learned will be more addicted

y death by our fathers and by us, but brevity, which we do observe, will not permit at this present to make rehearsal of it; it is enough for those who do not despise our declaration to have touched upon it, thereby to prepare the way for their more close association and union with us. truly, to whom it is permitted to behold, read, and thenceforward teach himself those great characters which the lord god hath inscribed upon the world's mechanism, and which he repeats through the mutations of empires, such an one is already ours, though as yet unknown to himself; and as we know he will not neglect our invitation, so, in like manner, we abjure all deceit, for we promise that no man's uprightness and hopes shall deceive him who shall make himself known to us under the seal of secrecy and des

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at the equinox of a and g. light and darkness are equal. sign of the mourning of isis; the symbol of the goddess and spiritual fruitation. 5 sign of typhon/apophis; death, darkness, destruction. sign of osiris risen; the illumination of light overcoming death. examine the gematria in regard to the word lvx. l=50, v=5, x=10, for a total of 65. this is the number of yanda which translates into "my lord" lvx= 65= my lord and divinity follow closely the steps, and let the adept commit to memory the analysis of the keyword. it is of equal importance, that with each step, we meditate on the alchemical formula of spiritual transformation into the light of adonai. the analysis of the keyword step 1 say with meaning "i. n. r. i" draw the hebrew letters in the air from right to left, visualizing th

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ast. take the lotus wand and say "the visible sun is the dispenser of light to the earth. let me, therefore, form a vortex in this chamber that the invisible sun of the spirit may shine thereunto from above" step 12 circumambulate with a thrice, saluting with 5=6 signs or sign of the rending of the veil as you pass the east. go to the west of the altar, face east, and perform the adoration to the lord of the universe "holy art thou lord of the universe. holy art thou whom nature hath not formed. holy art thou the vast and the mighty one, ruler of the light and the darkness" step 13 take the lotus wand by white band, perform invoking hexagram ritual of the supernals. with the spirit wheel, vibrate hyha, hy \yhla hwhy, and say "supernal splendor which dwellest in the light to which no man ca

the closing of my physical senses to the vibrations of the outer and the lower, i may learn to awaken those spiritual faculties by which i may attain at length to perfect union with the divine and unalterable being" step 14 consider the divine ideal, circulate the divine white brillance through and around the body keeping the rtk sphere glowing above your head, and say slowly "from thine hands, o lord, cometh all good. from thine hands flow down all grace and blessing. the characters of nature with thy finger thou has traced, but none can read them unless he hath been in thy school. therefore, even as servants look unto the hands of their masters, and handmaidens unto their mistresses, even so do our eyes look up unto thee, for thou alone art our help, o lord of the universe. all is from t

been in thy school. therefore, even as servants look unto the hands of their masters, and handmaidens unto their mistresses, even so do our eyes look up unto thee, for thou alone art our help, o lord of the universe. all is from thee, and all belongeth unto thee. either thy love or thine anger all must again re-enter. nothing canst thou lose, for all must tend to thine honor and majesty. thou art lord alone, and there is none beside thee. thou doest what thou wilt with thy mighty arm and none can escape from thee. thou alone helpest in their necessity the humble, the meek-hearted and the poor who submit themselves unto thee; and whosoever humbleth himself in dust and ashes before thee, unto such a one art thou propitious. who should not praise thee, then, o lord of the universe, unto whom

divine influx to descend from the great archangel wrffm, to rend away the veils of darkness from my mortal vision, that i may know thee, ynda, the only true self, and hwchy, hcwhy, thy perfect messenger, the guardian angel in me, my only hope of attainment to the eternal glory" step 17 place aside the astral lotus wand. return into the physical body, place sword on neck, and say "so help me, the lord of the universe and my higher soul" step 18 rise, holding the sword in the right hand with both arms raised on high. contemplate with imagination, and aspire unto the ideal and say "i invoke thee, hru, thou great angel who art set over the operations of this secret wisdom. strengthen and establish me in my search for the mysteries of the divine light. increase my spiritual perception and assi

ass to the west, and say "before all things are the chaos, the darkness and the gates of the land of night. therefore, in the place of the guardian of the gate of the west, i tread thee down beneath my feet, o form of darkness and of fear. for fear is failure, and except i be without fear, i cannot cast out the evil ones into the earth. i have conquered thee, so i pass on" go around, saying: 9 "o lord of the universe, thou art above all things, and thy name is in all things, and before thee the shadows of the night roll back and the darkness hasteth away (vibrate hyha, wrffm) thus, have i formulated the white triangle of the light divine that, rising and expanding, may shine within my heart, a center of the supernal splendor" step 23 stop in the north, form the pillars, and aspire. pass ea

GOLDEN DAWN RITUALS ZAM21

loyal and dedicated members of the r.r. et a. c. and the hermetic order of the golden dawn in the outer. in addition, it is to aid us in (state any other purpose. before we dare proceed into such an operation, it is necessary that we should invoke the divine aid and assistance without which our work would be totally in vain. let us kneel down and pray (all kneel) chief adept "from thine hand, oh lord, cometh all good. from thine hands flow down all grace and blessing. the characters of nature with thy fingers thou has traced, but none can read them unless he hath taught in thy school. therefore, even as servants look unto the hands of their masters, and handmaidens unto their mistresses, even so our eyes look unto thee, for thou alone art our help. o lord our god, who should not extol the

servants look unto the hands of their masters, and handmaidens unto their mistresses, even so our eyes look unto thee, for thou alone art our help. o lord our god, who should not extol thee? who should not praise thee? all is from thee, and all belongeth unto thee. either thy love or thy anger all must again re-enter. nothing canst thou lose, for all must tend unto thy honor and majesty. thou are lord alone, and there is none beside thee. thou doest what thou wilt with thy mighty arm, and none can escape from thee. thou alone helpest in their necessity the humble, the meek hearted and the poor who submit themselves unto thee; and whosoever humbleth himself in dust and ashes before thee, unto such one thou art propitious. who should not praise thee, then, o lord of the universe, unto whom t

ible sun is the dispenser of light to the earth as the rose cross is the symbol of light to the spirit. let us, therefore, form a vortex in this chamber that we may attract the invisible sun within to illuminate the cross of gold and the rose of red (all form the vortex, with chief adept last in line (everyone resumes positions, chief adept moves to east and everyone performs the adoration to the lord of the universe (chief adept moves to the west of the altar of the universe) 6 invocation to the higher chief adept "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the

moves to the west of the altar of the universe) 6 invocation to the higher chief adept "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tahuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tahuti, lord of the gates of the universe, thee, thee i invoke. oh thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou whose head is as an emerald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though

ald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unto the dwellers in the watchtowers of the universe. i am the charioteer of the east; lord of the past and the future. i see by my own inward light; lord of resurrection who cometh forth from the dust, and my birth is from the house of death. oh, ye two divine hawks upon your pinnacles who keep watch over the universe, ye who company the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth i

GOLDEN DAWN RITUALS ZAM22

on and the four watchtower tablets. talismans to be consecrated are to be wrapped in black and thrice bound. step 1 let the adept banish by means of pentagram and hexagram. step 2 perform the supreme invoking ritual of the pentagram with enochian call of the portal followed by three circumambulations (desoil (thou mayest utilize the ceremony of the watchtowers. step 3 perform the adoration to the lord of the universe. step 4 3 let the z.a.m. now meditate upon the divine white brilliance and humbly raise him/herself to such. step 5 after sincere and humble meditation, the z.a.m. shall now with great solomness, perform the supreme invoking hexagram ritual of the supernals, while inscribing hyha and atyrara. step 6 the adept shall now employ the vibratory formula of the middle pillar to invok

ee, to enter thus far into the sanctuary of thy mysteries, not unto me adonai, but unto thy name be the glory. let the influence of thy divine ones descend upon my head and teach me the value of self sacrifice so that i shrink not in my hour of trial, but that my name may be written on high, and my genius stand in the presence of the holy one in that hour when the son of man is invoked before the lord of spirits and his name before the ancient of days. amen. invocation of o step 1 formulate pillars standing in the east (or stand between the temple pillars) make the sign of philosophus. say: let us adore the lord and king of o! twabx hwhy, blessed be thou, leader of armies is thy holy name. step 2 4 go to the south, and draw the invoking active spirit pentagram. vibrate hyha, bitom, in a ci

ome irresistible. step 10 pause, and then invoke ra as follows, utilizing the ra god form as well: o thou, the giver of life and of warmth to all; thou who upon thy boat did sail over the heavens illuminating all of creation, thee, thee do i invoke. o thou whose eyes burn as hot as solar o, and whose head is crowned with the disk of scarlet and the serpent of gold, thee, thee do i invoke! o thou, lord of the radiant light and the creator of rays, thee, thee do i invoke. o thou majesty! thou whose glory is so brilliant that none can resist thy dazzling beauty, thee, thee do i invoke and call forth from thy throne in the sky! step 11 assume the god form of ra. say: 12 thou art the flame that causeth thine enemies to fall paralyzed with terror, yet thou art also the kind heart unto him that c

n in fullest glory. gaze thou with favor upon me who now standeth humbly before thee with arms uplifted in praise of thee. o ra, self-begotten and self born, thy devices are greater and more numerous than those of any other god. behold! the gods tremble at thy feet when they recognize thy majesty! all things are created by thy design, and it is by thy command that the nile doth flow. thou art the lord of intelligence, and knowledge proceedeth from thy mouth to educate all that liveth, and even in death dost thou causeth the hearts of men to rejoice. thou who risest in the double house of flame, make thy face to shine upon me, and bestow upon me the light of your strength. i invoke thee to exalt my soul in the rays of thy glory and to manifest unto me that which i seek. step 12 pause while

from thy mouth to educate all that liveth, and even in death dost thou causeth the hearts of men to rejoice. thou who risest in the double house of flame, make thy face to shine upon me, and bestow upon me the light of your strength. i invoke thee to exalt my soul in the rays of thy glory and to manifest unto me that which i seek. step 12 pause while circulating the force within. say: this is the lord of the gods! this is the lord of the universe. this is he whom the winds fear. this is he who having made voice by his commandments is lord of all things, king, ruler and helper. i am he, the bornless spirit having sight in the feet, strong and immortal o, i am he the truth. i am he who hate that evil should be wrought in the world. i am he that lighteningth and thundereth. i am he from whom

GOLDEN DAWN RITUALS ZAM24

the neophyte grade. all are seated) hierophant (knocks "fraters et sorors of all grades of the temple of isis mighty mother, let us celebrate the festival of the vernal equinox (all rise except the hierophant) hierophant (knocks "frater kerux, proclaim the equinox and announce that the password is abrogated" hierophant (passes to the northeast, raises his wand, and faces west "in the name of the lord of the universe, who works in silence and whom naught but silence can express, and by command of the very honored hierophant, i proclaim that the autumnal equinox is here and that the password_ is abrogated (kerux returns to place. members stand facing toward the altar and follow the officers in making the signs toward it) hierophant "let us consecrate according to ancient custom, the return

o 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 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 tho

ho 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 thou, lord of the waters, whereon thy spirit moved at the beginning (makes a cross with the cup) all give practicus grade sign or the sign of your grade" kerux (kerux passes to the north and faces the stolistes "all face 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

g 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 shall cover me, even the night shall be turned

f adept "in the presence of this convocation of adepti of the second order, seated in this assumed temple, i again ask you whether you are prepared in your mind to accept the responsible office to which you have been appointed" hierophant "i am" chief adept "then you will kneel down, repeat the sacramental name by which you are known in the order and repeat after me: i, frater, in the name of the lord of the universe, and of that eternal and unchangeable unity which i seek in common with my brethren, do solemnly promise that i will, to the utmost of my power, fulfill the high office which has been imposed upon me, and by me accepted freely, for the good of the whole order; that i will maintain the rites of the order and observe the duties of my position with conscientiousness and loving ca

GOLDEN DAWN RITUALS ZAM3

d appropriate to preparing oneself for the approaching work. let the adept take caution to be frugal with time. begin no later than twenty minutes before the moon is full. it is also appropriate, but not mandatory, that the adept wear consecrated oil of rose and amber over his heart center during the vigil (rose and amber are the mystical oils of sacredness relating to life. amber- j- d- chariot- lord of the triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocatio

he triumph of light. rose is the sacred symbol of life, regeneration 3 and perfection. the lotus wand may be utilized. however, all sephirotic invocations should be performed astrally. if one is confined to working in a non-private space, it should not be exposed before the profane. the vigil step 1 let the adept be purified with the l.b.r.p. and b.r.h (if needed. step 2 say the invocation of the lord of the universe" holy art thou" step 3 perform the s.i.r.h. of luna. step 4 let the adept now begin, using the fullness of the moon as a sigil to rise in the planes unto the sephira of dwsy. the adept should take full caution not to allow any illusion or form to distract him or her from the work and should quickly banish astral distractions should they appear. step 5 the adept should now, usi

man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good. i have finished my work. i have entered into the invisible. i am the sun in his rising. i have passed through the hour of cloud and of night. i am amoun, the concealed one, the opener of the day. i am osiris onnophris, the justified one. i am the lord of life, triumphant over death. there is no part of me which is not of the gods. i am the preparer of the pathway, the rescuer unto the light; out of the darkness, let the light arise" step 9 as the adept is saying this, let him slowly open up his or her arms from the sign of osiris risen, as if to open up his chest, revealing the golden cross and red rose in the center of his being. step 10

GOLDEN DAWN RITUALS ZAM5

o man cometh unto the father but by me. i am purified. i have passed through the gates of darkness unto the light. i have fought upon the earth for good, i have finished my work, i have entered into the invisible. i am the sun in its rising, i have passed through the hour of cloud and of night. i am amoun the concealed one, the opener of the day. i am osiris onnophris, the justified one, i am the lord of life, triumphant over death. there is no part of me that is not of the gods. i am the preparer of the pathway, the rescuer unto the light. out of the darkness let the light arise. i am the reconciler with the ineffable. i am the dweller in the invisible. let the white brilliance of the spirit descend" step 6 visualize the white brilliance descending through your body through the crown of y

ow ball of light that covers your entire head and neck. superimpose the k symbol in the flashing color of brilliant purple on top of the ball of yellow light. step 2 vibrate hwhy and the angelic names lapr and cj. each name should be vibrated a minimum of four times. when you feel the power of the divine and angelic names coming to an apex, recite the following prayer to the sylphs "holy art thou lord of air, who has created the firmament, ydc yjla. almighty and everlasting, ever living be thy name. ever magnified in the life of all. we praise and we bless thee in the changeless empire of created light; and we aspire without cessation unto thy imperishable and immutable brilliance. amen" part 3 step 1 hold the lotus wand by the e band. continue to visualize the brilliant yellow sphere with

from above and formulate a brilliant scarlet red ball of light covering the heart/solar plexus area. superimpose the e symbol in the flashing color of brilliant emerald green on top of the ball of scarlet red. step 2 vibrate \yhla and the angelic names lakym and lara. when you feel the power of the names filling you with the force of, recite the following prayer of the salamanders "holy art thou lord of fire wherein thou hast shown forth the throne of thy glory. twabx hwhy, leader of armies is thy holy name. o, thou flashing fire, thou illuminatest all things. with thy insupportable effulgence, whence 5 flow the ceaseless dream of splendor, which nourisheth thy infinite spirit. help us, thy children, whom thou hast loved since the birth of the ages of time. amen" part 4 step 1 hold the lo

ll of light covering the genital area, including the hips and buttocks as well as the upper thighs. superimpose the h symbol in the flashing color of orange on top of the ball of marine blue. step 2 vibrate la and the angelic names layrbg and dhylf. continue to vibrate until you feel the lower portion of your body emersed in the power of. recite the following prayer of the undines "holy art thou, lord of the mighty waters, wherein thy spirit moved in the beginning. twabx \yhla. glory be unto thee, myhla jwr, whose spirit hovered over the great waters of creation. o depth, o inscrutable depth, which exalteth unto the height. lead thou us unto the true light through liberty, through love so that one day we may be found worthy to know thee, to unite with thy spirit in the silence for the atta

nd ankles. remember that indigo appears almost as black to the naked eye. superimpose the kerubic sign of b in the flashing color of pale yellow on top of the ball of brilliant indigo. step 2 6 vibrate ynda and the angelic names layrwa and ]alrwp. continue to vibrate the names of power until you feel the spiritual energies growing to a maximum. then recite the prayer of the gnomes "holy art thou, lord of earth, which thou has made for thy footstool. ymda rah ]lm ynda. unto thee be the kingdom and the power and the glory twklm, hrwbg, hlwdg. amen. the rose of sharon and the lily of the valley. o thou who hidest beneath the earth, in the valley of gems, the marvelous seed of stars. live, reign, and be thou the eternal dispenser of treasures, whereof thou hast made us wardens. amen" part 6 st

GOLDEN DAWN RITUALS ZAM7

e sign of the enterer, stood tho-oth, as before him were the aeons proclaimed. in breath did he vibrate them: in symbols did he record them: for betwixt the light and the darkness did he stand. the god form of thoth 3 "procol oh procol, este profani. barlasti ompala. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. i invoke tehuti, the lord of wisdom and of utterance; the god that cometh forth from the veil. oh thou, majesty of the godhead, wisdom-crowned tehuti, lord of the gates of the universe, thee, thee i invoke. oh, thou of the ibis head, thee, thee i invoke. thou who wieldest the wand of double power, thee, thee i invoke. thou who bearest in thy left hand the rose and cross of light and life, thee, thee i invoke. thou who

ald, and thy nemyss as the night sky blue, thee, thee i invoke. thou whose skin is a flaming orange as though it burned in a furnace, thee, thee i invoke. behold, i am yesterday, today, and the brother of tomorrow. i am born again and again. mine is the unseen force whereof the gods are sprung, which is as life unto the dwellers in the watchtowers of the universe. i am the charioteer of the east; lord of the past and the future. i see by my own inward light; lord of resurrection who cometh forth from the dust, and my birth is from the house of death. oh, ye two divine hawks upon your pinnacles who keep watch over the universe, ye accompany the bier to the house of rest, and pilot the ship of ra, ever advancing onwards to the heights of heaven. thou art lord of the shrine which standeth in

ver the firmament. i travel upon high. i tread upon the firmament of nu. i raise a flashing flame with the lightening of mine eye, ever rushing on in the splendor of the daily glorified ra, giving my life to the dwellers of earth. if i say come up upon the mountain, the celestial waters shall flow at my command, for i am ra incarnate, kephra created in the flesh. i am the idolar of my father tnu, lord of the city of the sun. the god who commands is in my mouth. the god of wisdom is in my heart. my tongue is the sanctuary of truth, and a god sitteth upon my lips. my word is accomplished every day, and the desire of my heart realizes itself as that of ptah when he created his works. i am eternal, therefore all things are of my design. therefore, do thou come forth unto me from thine abode in

GOLDEN DAWN RITUALS ZAM8

has three letters. note: djp is another term for hrwbg, and hlwdg is another title for dsj. rtk tud hnyb hmkj djp hrwbg hlwdg dsj trapt dwh jxn dwsy twklm 3 the total of letters in all the names, combined, equal fifty. this directly relates to the number of gates of understanding in the qabalah (i= 10, h= 5, 10 x 5= 50, 50= n. djp and means "fear" in hebrew. this is expressed in the passage "the lord is the beginning of wisdom" hlwdg relates to dsj. its definition in hebrew is magnificence. this alludes to god's magnificence, and it is an expression of his mercy and love. a more esoteric definition of dsj is "love" three basic classes now sum up the sephiroth, including tud. the three classes are the triangle, the square, and the pentagram. 4 draw a line connecting the sephiroth. in actua

from every third point, is called the pentagram. 9 the pentagon is a symbol that naturally represents the power and essence of the pentad. this operates through nature by the dispersal of and the four elements through it. the pentagram is called the signet star of the microcosm. it is a good and holy symbol. it is a positive symbol that represents man with his arms and legs extended, adoring the lord of the universe. it also represents the domination of the higher will of the ruling over the elements. another way of putting this is mind over matter. when the pentagram has a single point downward, it is then known to be a negative or evil symbol. it becomes representative of a goat's head or a demon's head. this is a representation of the abasement of reason and the loss of reason beneath

GOLDEN DAWN RITUALS ZAM9

k l 5 hmkj hnyb dsj hrwbg jxn trapt dwh dwsy twh recommendation of the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r 2 official letter of recommendation for admission to the sacred brotherhood of the rose and cross r. r. et a. c. official letter of recommendation and dispensation for advancement to the second order of the hermetic order of the golden dawn. in the name of the lord of the universe, and by special dispensation from the chiefs of the second order of the temple of isis and the supreme chief of the second order of the hermetic order of the golden dawn international, do hearby this date_ recommend_ known as_ to membership in full standing to the second order, and to undergo the adeptus minor inititation on. 3 supreme chief_ chief adept of the temple of isis

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

in the time of the incas, but that both were the work of white, auburn- 11 ibid, p. 72. 12 encyclopaedia britannica, 1991, 26:42. graham hancock fingerprints of the gods 57 haired men who had lived thousands of years earlier.13 one legend described viracocha as being accompanied by messengers of two kinds, faithful soldiers (huaminca) and shining ones (hayhuaypanti. their role was to carry their lord s message to every part of the world .14 elsewhere there were phrases such as: con ticci returned. with a number of attendants; con ticci then summoned his followers, who were called viracocha; con ticci commanded all but two of the viracocha to go east. 15; there came forth from a lake a lord named con ticci viracocha bringing with him a certain number of people. 16; thus those viracochas we

n of deformed stature who possessed the land. enamoured of the light and beauty of the sun they determined to build a tower so high that its summit should reach the sky. having collected materials for the purpose they found a very adhesive clay and bitumen with which they speedily commenced to build the tower. and having reared it to the greatest possible altitude, so that it reached the sky, the lord of the heavens, enraged, said to the inhabitants of the sky, have you observed how they of the earth have built a high and haughty tower to mount hither, being enamoured of the light of the sun and his beauty? come and confound them, because it is not right that they of the earth, living in the flesh, should mingle with us. immediately the inhabitants of the sky sallied forth like flashes of

it was evident, however, that a number of the glyphs referred to epochs thousands of years in the past, and spoke of people and gods who had played their parts in prehistoric events.1 pacal s tomb to the left of the hieroglyphs, let into the huge flagstones of the temple floor, was a steep descending internal stairway. this led to a room buried deep in the bowels of the pyramid, where the tomb of lord pacal lay. the stairs, of highly polished limestone blocks, were narrow and surprisingly slippery and moist. adopting a crabbed, sideways stance, i switched on my torch and stepped gingerly down into the gloom, steadying myself against the southern wall as i did so. this damp stairway had been a secret place from the date when it was originally sealed, in ad 683, until june 1952 when the mexi

could only see what was close, only that was clear to them. in this way the wisdom and all the knowledge of the first men were destroyed.4 anyone familiar with the old testament will remember that the reason for the expulsion of adam and eve from the garden of eden had to do with similar divine concerns. after the first man had eaten of the fruit of the tree of the knowledge of good and evil, the lord god said, behold, the man has become as one of us, to know good and evil. now, lest he put forth his hand and take also of the tree of life and eat and live for ever [let us] send him forth from the garden of eden. 5 the popol vuh is accepted by scholars as a great reservoir of 1 popol vuh, p. 167. 2 ibid, pp. 168-9. 3 ibid, p. 169. 4 ibid. 5 genesis, 4:22-4 graham hancock fingerprints of the

n a stone the whole story.1 the story that gilgamesh brought back had been told to him by a certain utnapishtim, a king who had ruled thousands of years earlier, who had survived the great flood, and who had been rewarded with the gift of immortality because he had preserved the seeds of humanity and of all living things. it was long, long ago, said utnapishtim, when the gods dwelt on earth: anu, lord of the firmament, enlil, the enforcer of divine decisions, ishtar, 1 the epic of gilgamesh, penguin classics, london, 1988, p. 61. graham hancock fingerprints of the gods 185 goddess of war and sexual love and ea, lord of the waters, man s natural friend and protector. in those days the world teemed, the people multiplied, the world bellowed like a wild bull, and the great god was aroused by

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

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

eems of interest. that crowley s controls have similar associations many years later is also of interest; lam= 24= god, and also dawn; abuldiz= 77= 0 warrior, another androgynous reference. the letter 0 used as a word has an occult meaning that, when used to refer to a male being, renders the phrase androgynous. the cross references are complex. for example, koot hoomi= 109= androgynous, but also lord hadit now (from a qabalistic standpoint, identical with lord hadit won (compare the 1970s new age control seth. seth= 58= hadit. hadit, nuit and ra hoor khuit are the trinity of the book of the law) although the names are of ancient egyptian deities, in the book of the law they are transformed into the forces basic to the present aeon. the androgynous lam= 24= god but also now (or won. lam, a

nd had capacity for light, and this interior society was called the interior sanctuary or church. in medieval european graal mythology, we find a strain of accomplished graal templars going out in secret to govern and protect far-flung populations, but (as in von eschenbach s parzival..writing was seen on the gral to the effect that any templar whom god should bestow on a distant people for their lord must forbid them to ask his name or lineage, but must help them gain their rights..members of the gral company are now forever averse to questioning, they do not wish to be asked about themselves. as magical mythologist aleister crowley has a wonderful time with both friend and foe in the fictional moonchild, but his nonfictional recounting of the same period comes uncomfortably close to the

rs are unable to truly imagine an established religion in the european sense, let alone in the asiatic. i believe most of us have virtually no idea of what makes islamic republicanism tick, and we stand appalled not only at the atrocities of islamic government, but at its sheer zeal. the idea of pat robertson driving a truck filled with explosives into an enemy military compound shouting jesus is lord! is ludicrous in our imaginations. put billy graham behind the wheel. but you get the point. yet, it has been shown that the founders of speculative freemasonry in the 18th century, especially in its continental version, were upholders of a radical spiritual, sometimes republican political vision that captured the imagination of many, including early socialists on the one hand and occultists

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

hose who live beneath it" the following is a translation of chapter cl.xxxv of the book of the dead. it can be used as an invocation when dealing with watchtower squares presided over by the god osiris: this is a prayer to osiris-khenti-amenti("osiris, the initiator of amentet, un-nefer('beautiful one, who is in abydos. it is to be spoken by one who is truth-speaking in order to invoke the divine lord and go forward for ever. one must say the following: he who exists throughout eternity is the divine lord of lords, and the divine king of kings, and the sovereign god of gods, who gives new life to us. you stand over both gods and raen. you will make a throne foz those who have entered finto the magical universe, and those who periodically praised images of your ka will pass through millions

ill be like you, and they will cometo you, the great ones as well as the lesser ones. may one be 70 allowed to come and go within the magical universe. may one's ka not stray through the cates of the tuat. the following is a translation from a vignette in the papyrus of hunefer. it can be used in watchtower squares presided over by the god anubis: may royal peace be given by os ris-khenti amenti, lord of eternity, wise one throughout all duration; and may be invoked the initiation of the company of the gods; and may be invoked anubis, the subtle dweller, the divine initiator of the temple, who allows the followers of osiris to enter finto and to come forth from the magical universe, and who rewards the lords and masters so that their light will be strengthened and nourished. 71 astrologica

d inspire me so that 1 may preserve in purity this abode of the mysteries. let my sphere be pure and holy that i may enter in and become a partaker of the secrets of the light. feel all of the angels of the watchtowers and the tablet of union rising up together from within your body of light. step 8. turn three times to each watchtower while'holding your wand. then face the east and say, 1 am the lord of the universe. 1 am he whom nature has not formed. i am the vast and the mighty one. 92 lord of the lightand of the darkness. lord and king of the earth. see yourself as an embodimentof the spiritual forcesof the universe. step 9. conclude by feeling the might and ppower of all the enochian deities rising up in your body of light. hold this feeling for as long as you can. may you thus assum

ruth" ln the narre of this same god, lift yourselves up 1 say. behold, his mercies flourish, and his name. has become mighty arnong us. in him we say, move, and descend. apply yourselves to us as you would to partakers of his secret wisdom in your creation. step 3. recite the seventh cali as follows: 128 the east s a house of virgins who sing praises among the flames of the first glory. there the lord opened his mouth, and they became 28 living dwellings wherein the strength of man rejoices.they are clothed with ornaments of brightness, and they work wonders on all creatures. their kingdoms and continuance are like the third and fourth; strong towers and places of confort, the seats of merey and continuance. o you servants of mercy, move and appear! sing praises to the creator, and be migh

look about me and say, are not the thunders of increase numbered 33, and do these not rule in the second angle? i have placed 9639 servants under them. none have yet numbered them, but one. in them, the second beginnings of things exists and grows strong. they are the successive numbers oftime.their powers are like those of the first 456. arise, you sons of pleasure, and visit the earth. i am the lord your god, who is, and who lives forever. in the name of the creator, move and show yourselves as pleasant deliverers, and praise him among the sons of men" step 3. recite the twelfth cali as follows "o you who range in the south, and who are the 28 lanterns of sorrow, bind up your girdles, and visit us. bring down your 3663 servants so that the lord may be m gnified.his name among you is wrat

GREY W G CONDENSATION OF KABBALAH

n, creating those same steps as he went. although the terminology used is antique, its ideology is timeless. note especially that above the abyss there is only pure consciousness, while below it we encounter definite qualities followed by feelings and emotions concentrating into the penultimate sphere of yesod before being projected as a concrete whole at malchut the kingdom, which we pray in the lord s prayer may come upon our earth if and when his will is worked here as it is in heaven or keter. that is to say if ever we become as the lord intended us to be in the first place, our work will be fulfilled and everything put into proper proportions again. in order to enhance the notion of spheres for visually oriented people, non-semitic scholars of kabbalah invented personifications to go

od-aspect elohim tzva ot (god-goddesses of hosts. creatively by archangel rafael (healer of god. formatively by the angelic order of the b nay-elohim (sons of the god- goddesses. expressively by the planet kochav (mercury or hermes. humanly 9 this is where the unborn get their intelligence and intellect from. 9 foundation or basis. originatively by the god-aspect shadai el chai (powerful/almighty lord of life).creatively byarchangelgavriel (virility ofgod. formatively by the angelic order of the ishim (souls of fire. expressively by levanah (themoon, which is closest to this planet. this is the sphere of familial influence from bloodlines, where dreams develop and everything comes together for emergence into independent life. humanly this is the finishing process in the womb, and where we

themoon, which is closest to this planet. this is the sphere of familial influence from bloodlines, where dreams develop and everything comes together for emergence into independent life. humanly this is the finishing process in the womb, and where we get our imagination from. after nine months, everything is projected into: 10 thekingdomof thisworld.originated by thegod-aspect of adonaiha-aretz (lord of the earth/land. created by archangel sandalfon (co-brother) who is the other end of metatron. formed by the angel order of the keruvim (winged bulls. expressed by the life-elements of earth, air, fire and water( olam ha- yesodot- the sphere of the elements, the opposite numbers of the holy living creatures at keter. humanly of course we are here as concrete creations of cosmic consciousnes

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

nt ziolinta (p. 1193) is worth taking into account. sahsnut, seaxneat, was assuredly an eponymous deity of the saxons. how do paltar and phol stand to one another, as regards the nations that were devoted to them? phol appears to point, now eastward, now westward. an important mark of distinction is the change of gender in the same name of a god among different tribes. in gothic the masc. frauja (lord) was still current as a common noun, in o.h. german the fem. frouwa, in o. saxon only the masc. froho, fro, a.s. frea, so that goths and saxons seem to have preferred the god. high germans the goddess; in the north both freyr and freyja are honoured alike. but the north knows only the god nicirsr, and the germans living on the opposite side of the baltic only the goddess nerthus. the relation

ancient beast-fable the slyfox (loki still) carries off tlie stag's heart half-roasted (reinh. xlviii. lii. nor does this by any means exhaust the stock of such tales of travel. hans sachs 1^ 492 made up a poem in 1557 (and burc. waldis 4, 95 before him in 1537) how peter journeying with christ wished in the pride of his heart to rule the world, and could not so much as manage the goat which the lord had given into his hands for one day; again 1, 493 how they arrived at a parting of the roads, and asked their way of a lazy workman lying in the shade of a peartree, who gave them a gruif answer; then they came upon a maidservant, who was toiling in the sweat of her brow, but, on being asked, immediately laid her sickle down, and saw the lord into the right road 'be this maid' said the savio

y lodges with the poor man, and allows him three wishes; to riigen comes the old beggar-man= wuotan, gets a night's lodging from a poor woman, and on leaving in the morning lets her dabble in the wishing business, which turns out ill for the envious neighbour. thiele (danmarks folkesagn 2, 306) finds the very same myth in fiinen, and here the traveller is peter again: the norwegian tale makes the lord god and peter come to dame gertrude and turn the stingy thing into a bird (p. 673. there is a popular joke about christ and peter being on a journey, and the saviour creating the first bohemian; and a netherl. tale preface^"1 (wodan'a p. xxxvii) about their putting up at an ogre's house in a wood, and being concealed by his compassionate wife, an incident that occurs in many other tales. afze

eath ensued. some say he lies buried at wiilperode near hornburg^ this hachelnberg' fatsches' in storm and rain, with carriage, horses and hounds, through the thiiringerwald, the harz, and above all the hachel (a forest between halberstadt, groningen and derenburg, conf. pi-aet, weltb. 1, 88. on his deathbed he would not hear a word about heaven, and to the minister's exhortations he replied' the lord may keep his heaven, so ho leave me my hunting' whereupon the parson spoke' hunt then till the day of judgment' which saying is fulfilled unto this day" a faint baying or yelping of hounds gives warning of his approach, before him flies a nightowl named by the people tiitosel (tvit-ursel, tooting ui*sula. travellers, when he comes their wa,j,fall silently on their faces, and let him pass by;

the onan i've made mine, jou are the first that ever held out against me, you shall have your reward' on went the hunt, full cry: hallo, holla, wol, wol! the peasant was slinking away, when from unseen heights a stag fell groaning at furious host: wuotan. 925 liis feet, and there was wod, who leaps off his white horse and cuts up the game' thou shalt have some blood and a hindquarter to loot' my lord/ quoth the peasant 'thy servant has neither pot nor pail' pull off thy boot' cries wod. the man did so 'now walk, with blood and flesh.'to wife and child' at first terror lightened the load, but presently it grew heavier and heavier, and he had hardly strength to carry it. with his back bent double, and bathed in sweat, he at length reached his cottage, and behold, the boot was filled with go

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

ation like pannonians or wends; but even in the earliest times there might circulate talk and tale of a primitive mythic race supposed to inhabit some uncertain region, much the same as lotnar and thursar. i incline 1 wolfdietr. 661 lias, for giant, licene rhym. schoene, but only in the place of the ancient caesura, so that the older reading was most likely hiune. 2 in hildeb. lied huneo truhtin (lord of huns, and alter hun; diut. 2, 182 huni (pannonii; 2, 353b huni for hun (hunus; 2, 370 huiil (yandali. 524 giants. therefore to guess, that the sense of giant/ which we cannot detect in him till the 13th century, must nevertheless have lain in it long before: it is by such double meaning that hadubrant s exclamation alter hun! first acquires significance. when gotfried used hiune for giant

ed on her head, beside four other pillars in her apron; but as she was crossing the ney, she let one pillar fall into saintfront marsh (mem. des antiquaires 7, 31. according to a greek legend, athena was fetching a mountain from pallene to fortify the acropolis, but, startled at the ill news 538 giants. brought by a crow, she dropt it on the way, and there it remains as mount lykabettos. 1 as the lord god passed over the earth scattering stones, his bags burst over montenegro, and the whole stock came down (yuk. 5. like the goddess, like the giants, the devil takes such burdens upon him. in upper hesse i was told as follows: between gossfelden and wetter there was once a village that has now disappeared, elbringhausen; the farmers in it lived so luxuriously that the devil got power over th

shew himself to them horned. manus did as he was commanded, and sailed in the ship; the monster fish appeared, had the ship fastened to his horn by a rope, and towed it through the sea for many years, till they reached the summit of the himavdn, there he bade them moor the ship, and the spot to which it was tied still bears the name of naubandhanam (ship-binding. then spake the fish: i am brahma, lord of created things, a higher than i there is not, in the shape of a fish have i delivered you; 1 ckt9ea from cict9ea is buttmann s acute suggestion; but he goes farther, taking this sisythes or sisuthros to be sesothris, sothis, seth; and noah to be dionysos, and a symbol of water. 2 buttm. p. 45 seq, who connects it with okeanos and ogenos. 3 it is remarkable, that in a beautiful simile, ther

hren: zephyrus, hesperus, boreas, notus (hes. theog. 371, and boreas s sons zetes and kalais are also winged winds (apollon. argon. 1, 219. aeolus (atoxo? nimble, changeful, many-hued, at first a hero and king, was promoted to be governor and guider of winds (tauiris ave^wv, p. 93. in russia popular tradition makes the four winds sons of one mother,2 the 0. russ. lay of igor addresses the wind as lord/ and the winds are called stribogh s grandsons, 3 his divine nature being indicated by the bogh in his name. so in fairy-tales, and by eastern poets, the wind is introduced talking and acting: the wind, the heavenly child* in the on. genealogy, forniotr, the divine progenitor of giants (p. 240, is made father of kari (stridens) who rules over the winds; kari begets tokul (glacies, and lokul s

a mod. greek folk-song the sparrowhawk (as in horapollo) calls upon the winds to hush: a-rrb ra rpifcop^a ftovva lepdfci ecrvpe xaxta* trai/rer, ae/36, tra-vjrere ajro^re k axxr/v fjuav /3/oasm. 2 the winds are under the bird s command, and obey him. in another song the mother sets three to watch her son while he sleeps, in the mountains the sun, in the plain the eagle (aero, on the sea the brisk lord boreas: the sun sets, the eagle goes to sleep, and boreas goes home to his mother; 3 from, the whole context here we must understand by the eagle the sweet soft wind, and by boreas the cool northwind. hrcesvelgr (ohg. hreosuolah) means swallower of corpses, flesh-eater, sansk. kraviyada, and is used of birds of prey that feed on carrion, but may also be applied to winds and storms which purif

GRIMOIRE OF TURIEL

hed in pure vestments and having covered the altar and lighted the candies begin about half an hour before sunrise on the day assigned for the work and say with great devotion as follows: first morning prayer: almighty and most merciful father i beseech thee that thou wilt vouchsafe favourably to hear me at this time whilst i make my humble prayer and supplication unto thee. i confess unto thee o lord thou hast justly punished me for my manifold sins and offences but thou hast promised at what time soever a sinner doth repent of his sins and wickedness thou wilt pardon and forgive him and turn away the remembrance of them from before thy face. purge me therefore o lord and wash me from all my offences in the blood of jesus christ that, being pure and clothed in the vestments of sanctity, i

ou hast promised at what time soever a sinner doth repent of his sins and wickedness thou wilt pardon and forgive him and turn away the remembrance of them from before thy face. purge me therefore o lord and wash me from all my offences in the blood of jesus christ that, being pure and clothed in the vestments of sanctity, i may the secret grimoire bring this work to perfection, through jesus our lord who liveth and reigneth with thee in the unity of the holy ghost. amen. sprinkle thyself with holy water and say asperges me domine hysope, et mundabor. lavabis me et super nivem dealbabor. hail o mighty god, for in thy power alone abideth the key to all exorcising of principalities, powers, thrones, angels and spirits. amen. then bless your girdle, saying: o god who by the breath of thy nost

the breath of thy nostrils framed heaven and earth and wonderfully disposed all things therein in six days, grant that this now brought to perfection by thine unworthy servant may be by thee blessed and receive divine virtue, power and jnfluence from thee that every thing therein contained may fully operate according to the hope and confidence of me thine tmworthy servant through jesus christ our lord and saviour. amen. the blessing of the light i bless thee in the name of the father. o holy, holy lord, god, heaven and earth are fuil of thy glory before whose face there is a bright shining light forever; bless now, o lord, i beseech thee, these creatures of light which thou hast given for the kindly use of man that they, by thee being sanctif ed, may not be put out or extinguished by the p

thy glory before whose face there is a bright shining light forever; bless now, o lord, i beseech thee, these creatures of light which thou hast given for the kindly use of man that they, by thee being sanctif ed, may not be put out or extinguished by the power, malice, or filthy darkness of the devil, but may shine forth brightly and lend their assistance to this my work, through jesus crist our lord. amen. then say, asperges me, etc. consecration of the sword: o great god who art the god of strength and fortitude and greatly to be feared, bless o lord, this instrument that it may be a terror unto the enemy, and therewith i may fight with and overcome all phantasms and oppositions of the enemy, through the influence and help of thy most holy mighty name, on, st. the secret grimoire agla

nsecration of the sword: o great god who art the god of strength and fortitude and greatly to be feared, bless o lord, this instrument that it may be a terror unto the enemy, and therewith i may fight with and overcome all phantasms and oppositions of the enemy, through the influence and help of thy most holy mighty name, on, st. the secret grimoire agla, and in the cross of jesus christ our only lord. amen. be thou blessed and consecrated in the name of the father, son, and holy ghost. asperges me, etc. benediction of the lamens (symbois. circles: o god thou god of my salvation i call upon thee by the mysteries of thy most holy name, on, st. agla, i worship and beseech thee by thy names el, elohim, elohe, zebaoth, and by thy mighty name tetragrammaton, saday, that thou wilt be seen in the

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

y obligation and is intensely interesting. members of the organization have had this book and are thoroughly acquainted with the information it contains [6] sir francis bacon imperator of the rosirucians in the seventeenth century, modern symbolical drawing [7] fra. michael maier grand master of rosicrucians in germany in the seventeenth century and sir francis bacon's deputy on the continent [8] lord raymond vi as count of toulouse, refused to prosecute the mystics who laid the foundation for rosicrucian philosophy in southern france in the thirteenth century. as a mystic martyr, his body was refused burial in "holy ground" but was preserved for 600 years in the knights templar building, built by his forefathers [9] h. spencer lewis, ph.d. f.r.c. former imperator, a.m.o.r.c. of north and

HAMIL THE ROSICRUCIAN SEER

1824 and by the time helntroduaion13irwin of a difficult. chancery suit, it would seem that hockley and his partners worked for a legal practice. from the letters we also know that his work took him out of london on occasion, including an annual trip to northumberland. from thei8s0she was much involved in spiritualism, coming into contact withmrandmrs everitt (who were to remain lifelong friends, lord stanhope, robert owen (the social reformer, d.di.home,the revd stainton moses.etal.whilst convinced of the veracity of somehe.was not unaware of the many charlatans, misguided enthusiasts (the 'harpies' as k. r. h. mackenziecauedthem) and the simple publicity seekers involved in the spiritualist movement. he was very free with his own knowledge and the contents of his library, with theexcepti

lass, as to cooking a hare, occurs on the very threshold as a startling difficulty; for in these dark ages a (notthe)sensible majority of the public require, upon this subject, confirmation a vast deal stronger than holy writ. fortunately, the ensuing pages are addressed solely tothesensible readers ofthe zotst-thereaders who have arrived at 'art.xxi.-thatunless a new church be established by the lord, no one can be saved; and that this is meant by these words "unless those days should be shortened, there should no flesh be saved" mat. xxiv.,22.'xxii.-thatthe opening and rejection of the tenets of the faith of the present church, and the revelation and reception of the tenets of the faith of the new church is meant by these words in the apocalypse,"hethat sat upon the throne said, behold

.'xxii.-thatthe opening and rejection of the tenets of the faith of the present church, and the revelation and reception of the tenets of the faith of the new church is meant by these words in the apocalypse,"hethat sat upon the throne said, behold, i make all things new; and he said unto me, write, for these words are true and faithful" chap.xxi.,5.thatthe new church about to be establishedbythe lord is the new jerusalem, treated of in the apocalypse, chap.xxi.andxxii.,which is there called the bride and the wife of the lamb.'200therosicrucianseernerves of the eye and eyelids; or, in mr braid's own words 'my phenomena, i consider, arise entirely from the patient keeping his eyes fixed in one position,and thegreaterthestrainon them the better, and the mind rivetted to one idea' on the cont

me there he found the boy fast asleep upon the ground, the boy's arm in the bridle. he returns again to hodges, desiring his aid, being sorry for his former abuse. old will swore "begone, begone, go look for your horse" this business ended not so, for the malicious man brought hodges into the star chamber for sorcery, bound him over to the assizes, put hodges to great expence; but by means of the lord dudley, if i remember aright, or some other person thereabouts, he overcame the gentleman and was acquitted' and again lilly says 'i was very familiar with one sarah skelhorne, who had been speculatrix unto one arthur gaunt255 lett, about gray's inn, a very lewdfellow,professing physick; this sarah had a perfect sight,andindeedthebesteyesfor thatpurposeieveryet didsee.this sarah lived for a l

of; she saw the persons and things in the fluid, only when the angles of thought converged' with due deference todrcollyer, is it not most probable that these ladies were influenced by the267 well known mental control which magnetizers possess over their patients, and which has been aptly termed 'suggestive dreaming? upon considering the relations just made it cannot for a moment be supposed that lord prudhoe and major felix could have heard the persons and costumes thus described, in the same sequence in which they were formed in their own minds, without remarking the coincidence; still less could major felix have felt such astonishment at the description of his brother, with the accessories of the red-haired frank &c, when, according to dr collyer's theory,itwas merely the reflex of his

HANDBOOK OF EGYPTIAN MYTHOLOGY

l with is the proper relationship between humanity and the gods, so they sometimes allude to mythical events, such as the sun god s decision to destroy rebellious humanity. other literary works that deal with ethical issues are in the form of prophecies or dialogues between a man and a supernatural being.31 in a text comparable to the biblical book of job, a man named ipuur (ipuwer) questions the lord of all about why suffering and injustice are rife in egypt. the god s replies are not very well preserved in the only surviving manuscript, but the gist is that people must accept responsibility for their own actions.32 some egyptologists assign the dialogue of ipuur to a genre of pessimistic literature that describes egypt as a society in chaos. it used to be thought that these texts were wr

a goddess. she can function separately from the sun god but remains a part of him. the search for the lost children in coffin texts spell 76 is one of the many myths about the first sunrise. shu, the god of air, creates a void in the primeval waters so that the solar eye can shine for the first time.11 a fuller version of this myth found in the bremner-rhind papyrus has a different emphasis. the lord of all recounts how shu and tefnut were nurtured by the god of the primeval waters, with my eye (following) after them from the time they became separated from me. when the creator came fully into existence on the primeval mound, shu and tefnut rejoiced and returned with the eye. then she became furious after she had come back and found that i had put another in her place. the creator has app

he old kingdom concentrate on the afterlife of the king and have little to say about living people, so it is not surprising that they contain no allusions to myths about the creation of humanity. such myths seem to have been well established by the time of the middle kingdom. several spells in the coffin texts include speeches referring to the creation of humanity. in coffin texts spell 1130, the lord of all says that he created deities from his sweat and people from the tears of my eye. everything that came from a god s body was deemed to be divine and capable of creative power. as with the sneezing and spitting that produced shu and tefnut, wordplay is involved. the egyptian words for people and for tears were homophones; they sounded similar although they would have been written differe

er. it is these tears of sorrow and loneliness that produce humanity. in contrast, deities arise as a byproduct of ra s joy when his mother, neith, returns. so, most versions of the tears myth provide an explanation for the perpetually sorrowful and imperfect state of humanity. in spite of this imperfection, the creator was said to have done many things to help humanity. in coffin texts 1130, the lord of all describes his four good deeds. these were to create the four winds to give the breath of life to every body, to make the annual nile flood so that everyone would get enough food, to create everyone with equal potential, and to make every person s heart remember the west. this last deed implies that from the beginning humans were destined for an eternal life in the beautiful west, the r

explained as direct interventions by deities. the accession of individual kings might be validated by giving them a divine parent. one such royal birth myth is found in the inauguration inscriptions of king horemheb (c. 1319 1307 bce).44 horemheb was a soldier who served under akhenaten and tutankhamun, but the inscription presents his career in mythological terms. he is called the son of horus, lord of hnes: the form of the horus worshipped in horemheb s native town. horemheb claims that his exceptional qualities were evident as soon as he was born and that horus of hnes always intended that he should be king. to bring this about, horus takes horemheb to thebes and presents him to the god amun-ra at karnak and luxor temples. horemheb is accepted by amun-ra and by his daughter, the eye go

HEAVEN HELL

.e, peace) in a boat which he brought from the house of shu, and that he has come to the city of hetep under the favour of the god of the region, who is also called hetep. he says "my mouth is strong, i am equipped [with words of power to use as weapons] against the spirits let them not have dominion over me. let me be rewarded with thy fields, o thou god hetep. that p. 48 which is thy wish do, o lord of the winds. may i become a spirit therein, may i eat therein, may i drink therein, may i plough therein, may i reap therein, may i fight therein, may i make love therein, may my words be powerful therein, may i never be in a state of servitude therein, and may i be in authority therein [let me] live with the god hetep, clothed, and not despoiled by the 'lords of the north' 1 and may the lor

e part of the gods, but as an act of justice. thus it would seem that repentance played no part in the religion of the primitive inhabitants of egypt, and that a man atoned for his misdeeds by the giving of offerings, by sacrifice, and by worship. on the other hand, nebseni is made to say to the god of sekhet-hetep "let me be rewarded with thy fields, o hetep; but do thou according to thy will, o lord of the winds" this petition reveals a frame of mind which recognizes submissively the omnipotence of the god's will, and the words "do thou according to thy will" are no doubt the equivalent of those which men of all nations and in every age have prayed-"thy will be done" the descriptions of the pictures of sekhet-hetep given above make it evident that the views expressed in the papyrus of ne

rst know this work is, clearly, not older than the xviiith or xixth dynasty, but many parts of it are very much more ancient. as the book am-tuat was composed with the view of asserting the absolute supremacy of amen-ra in the other world, so the book of gates was compiled to prove that, in spite of the pretensions of the priests of amen-ra, osiris, the ancient god of the dead, was still the over-lord of the underworld, and that his kingdom was everlasting. the book am-tuat practically ignores osiris, and is silent even concerning the doctrines of the judgment and sekhet-hetepet, and in fact about all the fundamental principles of the religion of osiris as regards the dead, which had been universally believed throughout egypt for thousands of years. the most complete copy of the book of ga

hich the boat moves, is 300 atru in extent, and is divided into two portions. on looking into the boat of the sun-god we see that this deity has transformed himself, and that he no longer appears as a fiery disk, but as a ram-headed man, p. 106 who stands within a shrine; in other words, ra has taken the form of osiris, in order that he may pass successfully through the kingdom of the dead, whose lord and god is osiris. the name given to this form is af, or afu, which means literally "flesh" and "a dead body" it was as a dead body that osiris first entered the tuat, and those who wished to become what he became subsequently had to enter the tuat as dead bodies and with the attributes wherewith he entered it. the boat then contains the body of the dead sun-god, or afu-ra; he has with him a

ho represent the knowledge and intelligence necessary for the due performance of the journey. we may note that the boat moves by itself, and that the gods who form a procession in front of it do not tow it. as we have already described these in vol. i (see pp. 4-8, it is needless to say here more than that they are all forms of the sun-god, or deified aspects of him, and that they accompany their lord, who has transformed himself. side by side with the boat of p. 107 [paragraph continues] afu-ra is a smaller boat, in which the coming into being of osiris is depicted, and the beetle is there to typify the presence of osiris, and to lead afu-ra on his way through the division (vol. i, p. 7. as afu-ra is preceded by a number of forms of the sun-god, so the "form of osiris" kheper-en-asar, is

HELENA BLAVATSKY NIGHTMARE TALES

milk. gautama the buddha has never been degraded to the level of a god, notwithstanding the factthat he was the first mortal within historical times fearless enough to interrogate that dumb sphinx, which wecall the universe, and to wrest completely therefrom the secrets of life and death. though he has never beendeified, we repeat, yet he has nevertheless been recognised by generations in asia as lord of the universe.this is why the conqueror and master of the world of thought and philosophy is represented as seated on a nightmare talesthe legend of the blue lotus20 lotus in full bloom, emblem of the universe thought out by him. in india and ceylon the lotus is generally ofa golden hue; amongst the buddhists of the north, it is blue. but there exists in one part of the world a third kind o

vereign whowas a paragon of all the virtues. the virtuous father refused at first point-blank, but the gentle sunahsepha offered himself of his own accord,and thus addressed his father "of what importance is the life of one man, when it can save that of manyothers. this god is a great god and his pity is infinite; but he is also a very jealous god and his wrath isswift and vengeful. varuna is the lord of terror, and death is obedient to his command. his spirit will notfor ever strive with one who is disobedient to him. he will repent him that he has created man, and then willburn alive a hundred thousand lakhs* of innocent people(*a lakh is a measure of 100,000, whether men orpieces of money be in question, because of one man who is guilty. if his victim should escape him, he willsurely dr

existence, sent out after him a long and strident cry, screeching "art thou orpheus himself, ostenio" it was a period of full bliss, of a daily and almost hourly exaltation. the last words of his dying mother,whispering to him of the horrors of eternal condemnation, had left him unaffected, and the only vision herwarning evoked in him was that of pluto. by a ready association of ideas, he saw the lord of the dark netherkingdom greeting him as he had greeted the husband of eurydice before him. charmed with the magicsounds of his violin, the wheel of ixion was at a standstill once more, thus affording relief to the wretchedseducer of juno, and giving the lie to those who claim eternity for the duration of the punishment ofcondemned sinners. he perceived tantalus forgetting his never-ceasing

HELENA BLAVATSKY THE KEY TO THEOSOPHY

unfortunately, all this is the page 35 the key to theosophy- hp blavatsky.txt favorite occupation of our christian statesmen and generals, especially when the latter are sending two armies to murder each other. both indulge before action in a bit of such sorcery, by offering respectively prayers to the same god of hosts, each entreating his help to cut its enemies' throats. q. david prayed to the lord of hosts to help him smite the philistines and slay the syrians and the moabites, and "the lord preserved david whithersoever he went" in that we only follow what we find in the bible. a. of course you do. but since you delight in calling yourselves christians, not israelites or jews, as far as we know, why do you not rather follow that which christ says? and he distinctly commands you not to

e which is indissolubly cemented by atma (i.e, buddhi-manas) is immortal. the soul of man (i.e, of the personality) per se is neither immortal, eternal nor divine. says the zohar: the soul, when sent to this earth, puts on an earthly garment, to preserve herself here, so she receives above a shining garment, in order to be able to look without injury into the mirror, whose light proceeds from the lord of light. moreover, the zohar teaches that the soul cannot reach the abode of bliss, unless she has received the "holy kiss" or the reunion of the soul with the substance from which she emanated-spirit. all souls are dual, and, while the latter is a feminine principle, the spirit is masculine. while imprisoned in body, man is a trinity, unless his pollution is such as to have caused his divor

eover, they believed in reincarnation, as we do. q. can you give me some instances as a proof of this? a. most decidedly i can. philo judaeus says: the air is full of them (of souls; those which are nearest the earth, descending to be tied to mortal bodies, palindromousi authis, return to other bodies, being desirous to live in them. in the zohar, the soul is made to plead her freedom before god: lord of the universe! i am happy in this world, and do not wish to go into another world, where i shall be a handmaid, and be exposed to all kinds of pollution. the doctrine of fatal necessity, the everlasting immutable law, is asserted page 54 the key to theosophy- hp blavatsky.txt in the answer of the deity "against thy will thou becomest an embryo, and against thy will thou art born" light woul

umanity. as a consequence of the adoption of the same allegory, we find it reproduced in the nazarene codex. seven vines are procreated-which seven vines are our seven races with their seven saviors or buddhas-which spring from iukabar zivo, and ferho (or parcha) raba waters them.[codex nazareus, iii, pp. 60,61] when the blessed will ascend among the creatures of light, they shall see iavar-xivo, lord of life, and the first vine.[cod. naz, ii, p.281] these cabalistic metaphors are thus naturally repeated in the gospel according to st. john. let us not forget that in the human system-even according to those philosophies which ignore our septenary division-the ego or thinking man is called the logos, or the son of soul and spirit "manas is the adopted son of king* and queen (esoteric equival

cism. q. but how are we to reach such an elevated status? a. by the enlightened application of our precepts to practice. by the use of our higher reason, spiritual intuition, and moral sense, and by following the dictates of what we call "the still small voice" of our conscience, which is that of our ego, and which speaks louder in us than the earthquakes and the thunders of jehovah, wherein "the lord is not" q. if such are our duties to humanity at large, what do you understand by our duties to our immediate surroundings? a. just the same, plus those that arise from special obligations with regard to family ties. q. then it is not true, as it is said, that no sooner does a man enter into page 111 the key to theosophy- hp blavatsky.txt the theosophical society than he begins to be graduall

HEPTAMERON

he sun and moon in autumne. the angels of winter. amabael. ctarari. the head of the signe of winter. altarib. the name of the earth in winter. geremiah. the names of the sun and moon in winter. the consecrations and benedictions: and first of the benediction of the circle. when the circle is ritely perfected, sprinkle the same with holy or purging water, and say, thou shalt purge me with hysop (o lord) and i shall be clean: thou shalt wash me, and i shall be whiter then snow. the benediction of perfumes. the god of abraham, god of isaac, god of jacob, bless here the creatures of these kindes, that they may fill up the power and vertue of their odours; so that neither the enemy, nor any false imagination, may be able to enter into them: through our lord jesus christ &c. then let them be spr

isme of the fire upon which the perfumes are to be put. the fire which is to be used for suffumigations, is to be in a new vessel of earth or iron; and let it be exorcised after this manner. i exorcise thee, o thou creature of fire, by him by whom all things are made, that forthwith thou cast away every phantasme from thee, that it shall not be able to do any hurt in any thing. then say, bless, o lord, this creature of fire, and sanctifie it, that it may be blessed to set forth the praise of thy holy name, that no hurt may come to the exorcisers or spectators: through our lord jesus christ &c. the sun. the moon. abragini. matasignais. the sun. the moon. commutaff. affaterim. heptameron 5 of the garment and pentacle. let it be a priests garment, if it can be had, let it be of linen, and cle

n be had, let it be of linen, and clean. then take this pentacle made in the day and hour of mercury, the moon increasing, written in parchment made of a kids skin. but first let there be said over it the mass of the holy ghost, and let it be sprinkled with water of baptism. an oration to be said, when the vesture is put on. ancor, amacor, amides, theodonias, anitor, by the merits of thy angel, o lord, i will put on the garments of salvation, that this which i desire i may bring to effect: through thee the most holy adonay, whose kingdom endureth for ever and ever. amen. of the manner of working. let the moon be increasing and equal, if it may then be done, and let her not be combust. the operator ought to be clean and purified by the space of nine daies before the beginning of the work, a

name agla, and on the other side thereof, this name+ on. and as he goeth to the consecrated place, let him continually read letanies, the servants answering. and when he cometh to the place where he will erect the circle, let him draw the lines of the circle, as we have before taught: and after he hath made it, let him sprinkle the circle with holy water, saying, asperges me domine &c [wash me o lord &c] the master therefore ought to be purified with fasting, chastity, and abstinency from all luxury the space of three whole dayes before the day of the operation. and on the day that he would do the work, being clothed with pure garments, and furnished with pentacles, perfumes, and other things necessary hereunto, let him enter the circle, and call the angels from the four parts of the worl

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

e can be no harm in your lending me, even if i were not entitled to them from any grade. 68 102 thealchemist of the golden dawn grove lodge, saffron walden 13 november 1901 the letters 1 3 ayton got many of his facts wrong in the letter that follows. for the fratres lucis, the order of light and the sat b'hai see my 'fringe masonry in england, 187 -85' in ars quatuor coronatorum, vo1.85 for 1972. lord lindsay (1847-1913, who succeeded to the earldom of crauford and balcarres in 188o, was never a member of the sat b'hai, he had more sense! ayton joined it in may 1883 but was admitted without payment of any fee. his obligation form is illustrated opposite. grove lodge, saffron walden 18january 19 2 my idea is that the fratres lucis and the order of light are one and the same. i portman left

s in 188o, was never a member of the sat b'hai, he had more sense! ayton joined it in may 1883 but was admitted without payment of any fee. his obligation form is illustrated opposite. grove lodge, saffron walden 18january 19 2 my idea is that the fratres lucis and the order of light are one and the same. i portman left this order in my hands, and i think i can say positvely that uohn] yarker and lord lindsay were not in it. tis true portman at yarker's request, allowed me to let yarker see the ritual and copy it, but nothing further. 2 i think probably you are mixing up the order of the 'sat b'hai (7 brethren) with the order of light. yarker and kenneth mackenzie instituted this. then they quarrelled, and each went on with it in their own way. it was said that yarker quarrels with every o

th it in their own way. it was said that yarker quarrels with every one. i have had much correspondence with him and found him very pleasant and learned, and very intelligent, tho' he worked much at ordinary spiritualism. to the best of my recollection, the ritual ofthe sat bhai is so complicated, that it would require an indian temple to carry it out thoroughly. it is very likely that (the late) lord lindsay as well as yarker, was in it, but i have no cognisance of it. i keep quite free from bronchitis here, and am very busy so write in haste. 1 they were not. the fratres lucis existed mainly in f. g. irwin's imagination, even if he managed to recruit a few (half a dozen) carefully selected initiates. 2 yarker clearly copied the ritual and handed the order to some friends in the bradford

y busy so write in haste. 1 they were not. the fratres lucis existed mainly in f. g. irwin's imagination, even if he managed to recruit a few (half a dozen) carefully selected initiates. 2 yarker clearly copied the ritual and handed the order to some friends in the bradford area. it still exists obscurely today. 1 4 thealchemist of the golden dawn the letters 1 5 ayt0 n continued to invent myths. lord lindsay was not initiated on the continent but at cambridge when still an undergraduate in 1866. the fact that he later became a senior grand warden in the united grand lodge of england and deputy provincial grand master for west lancashire and a provincial grand master for aberdeen west merely indicates that noblemen were then almost automatically promoted to very senior offices. i have not

er anything of the kind existed. for frederick hockley see john hamill's forthcoming study the rosicrucian seer (aquarian press, 1986. zanoni (1842, a novel by edward bulwer-lytton, was said to be a 'rosicrucian' novel and was once greatly admired by occultists although for what reason i cannot fathom. you have asked me a question, which, i fear i am not competent to answer fully. i knew the late lord lindsay most by a book published by him, entitled "progression by antagonism, a very philosophical work, shewing great learning and acquaintance generally with occultism. i have not read it for years, and unfortunately i cannot lay my hands on it to refresh my memory. my impression of what i do recollect of it, is, that he had been initiated on the continent, as so many of our nobility were a

HP LOVECRAFT A DARK LORE

er moment brought to view a frightened group of more than a dozen men, running, shouting, and even whimpering hysterically. someone in the lead began sobbing out words, and the arkham men started violently when those words developed a coherent form 'oh, my gawd, my gawd' the voice choked out 'it's a-goin' agin, an' this time by day! it's aout- it's aout an' a-movin' this very minute, an' only the lord knows when it'll be on us all' the speaker panted into silence, but another took up his message 'nigh on a haour ago zeb whateley here heered the 'phone a-ringin, an' it was mis' corey, george's wife, that lives daown by the junction. she says the hired boy luther was aout drivin' in the caows from the storm arter the big bolt, when he see all the trees a-bendin' at the maouth o' the glen- op

eaming. jes like when elmer frye's place was took, only wuss' the man paused, and another of the crowd spoke 'that's all- not a saound nor squeak over the 'phone arter that. jest still-like. we that heerd it got aout fords an' wagons an' rounded up as many able-bodied men-folks as we could git, at corey's place, an' come up here ter see what yew thought best ter dew. not but what i think it's the lord's jedgment fer our iniquities, that no mortal kin ever set aside' armitage saw that the time for positive action had come, and spoke decisively to the faltering group of frightened rustics 'we must follow it, boys' he made his voice as reassuring as possible 'i believe there's a chance of putting it out of business. you men know that those whateleys were wizards- well, this thing is a thing o

on of intenser stench where a hot, searing blast beat down against him. before his eyes a kaleidoscopic range of phantasmal images played, all of them dissolving at intervals into the picture of a vast, unplumbed abyss of night wherein whirled suns and worlds of an even profounder blackness. he thought of the ancient legends of ultimate chaos, at whose centre sprawls the blind idiot god azathoth, lord of all things, encircled by his flopping horde of mindless and amorphous dancers, and lulled by the thin monotonous piping of a demoniac flute held in nameless paws. then a sharp report from the outer world broke through his stupor and roused him to the unutterable horror of his position. what it was, he never knew- perhaps it was some belated peal from the fireworks heard all summer on feder

ever gained repecting the end of the accursed sorcerer. from that time on the obliteration of curwen's memory became increasingly rigid, extending at last by common consent even to the town records and files of the gazette. it can be compared in spirit only to the hush that lay on oscar wilde's name for a decade after his disgrace, and in extent only to the fate of that sinful king of runazar in lord dunsany's tale, whom the gods decided must not only cease to be, but must cease ever to have been. mrs. tillinghast, as the widow became known after 1772, sold the house in olney court and resided with her father in power's lane till her death in 1817. the farm at pawtuxet, shunned by every living soul, remained to moulder through the years; and seemed to decay with unaccountable rapidity. by

d thing found in the fields a week after the curwen raid. charles ward had once told the doctor what old slocum said of that object; that it was neither thoroughly human, nor wholly allied to any animal which pawtuxet folk had ever seen or read about. these words hummed in the doctor's mind as he rocked to and fro, squatting on the nitrous stone floor. he tried to drive them out, and repeated the lord's prayer to himself; eventually trailing off into a mnemonic hodge-podge like the modernistic waste land of mr. t. s. eliot, and finally reverting to the oft-repeated dual formula he had lately found in ward's underground library 'y'ai 'ng'ngah, yog-sothoth' and so on till the final underlined zhro. it seemed to soothe him, and he staggered to his feet after a time; lamenting bitterly his fri

HP LOVECRAFT HYPNOS

whining came, i, too, saw for an instant what it saw, and fell with ringing ears in that fit of shrieking epilepsy which brought the lodgers and the police. never could i tell, try as i might, what it actually was that i saw; nor could the still face tell, for although it must have seen more than i did, it will never speak again. but always i shall guard against the mocking and insatiate hypnos, lord of sleep, against the night sky, and against the mad ambitions of knowledge and philosophy. just what happened is unknown, for not only was my own mind unseated by the strange and hideous thing, but others were tainted with a forgetfulness which can mean nothing if not madness. they have said, i know not for what reason, that i never had a friend; but that art, philosophy, and insanity had fi

HP LOVECRAFT THE NAMELESS CITY

ed before my mind fragments of my cherished treasury of daemonic lore; sentences from alhazred the mad arab, paragraphs from the apocryphal nightmares of damascius, and infamous lines from the delirious image du monde of gauthier de metz. i repeated queer extracts, and muttered of afrasiab and the daemons that floated with him down the oxus; later chanting over and over again a phrase from one of lord dunsany's tales-"the unreveberate blackness of the abyss" once when the descent grew amazingly steep i recited something in sing-song from thomas moore until i feared to recite more: a reservoir of darkness, black as witches' cauldrons are, when fill'd with moon-drugs in th' eclipse distill'd leaning to look if foot might pass down thro' that chasm, i saw, beneath, as far as vision could expl

INFERNAL SABBAT LIVE

born as the queen of the dead. behold unto my death mask, the temple of azothoz as a current of the living flame. i shall bless each one of you with the devil s sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness -from nox umbra, a vampyric grimoire by michael w. ford the ath1 infernal union by azmareth i toph magick, like alchemy is all about the union of opposites. the lhp seems especially true to this view of the nature of magick. the general method of the masses in establishing their place and role in this world is to categorize, segregate, and divide according to pre-conc

INITIATION INTO HERMETICS

cess during your meal. it is most advantageous to foster the same desire in breathing as well as in eating to avoid any opposite vibration or emanations in your body. remember the proverb: he who chases two hares at the same time will never catch one. whoever in the conscious reception of food takes example in the eucharistic mystery, will find an analogy to it here, and remember the words of our lord jesus christ: take and eat, for this is my flesh; take and drink, for this is my blood; he will seize their true and primary meaning. 4. the magic of water water plays one of the most important parts, not only in daily life, being absolutely indispensable for drinking, preparing food, washing, producing steam in factories, etc, but also in our magic development; the water element may prove to

atient accepts your own radiation of vital power, conveys it to the blood, and will bring about a complete recovery. here also you will have to concentrate on the wish that the force inhaled by the patient should keep on working positively in him. this has been an example of vital force transference from the magician s to another s body by breathing. we can rely on the word of the bible, when our lord jesus christ was touched by a sick woman in the hope of recovery. our lord felt the diminution of his vital power and he remarked to his disciples, i have been touched! working with vital power and magnetism, one has to consider time and space. with a view to this fact, i have quoted several examples concerning the treatment of diseases, and i could still mention quite a number of methods for

, and with earth, musty. this can be tested chemically by dipping a piece of litmus paper into the prepared water. if the water has been impregnated thoroughly, one will detect an acid reaction with the litmus paper when the active elements of fire and air are concerned, while the reaction will be alkaline in the case of water and earth. who would not be reminded of the wedding at kanaa where our lord transformed water into wine? only such a high adept as jesus christ could accomplish this miracle, not by influence of the elements from the outside, but by mastering the akasa principle of the water being transformed from the inside. at this point i shall finish the mastering of the elements as far as the magical training of the soul in step iv is concerned. nobody is expected to advance bef

respect this lawfulness regarding the universal laws, and he did observe it, since the conception of god has to be interpreted as an outcome of this universal lawfulness. whichever spiritual group the would-be magician belongs to, whatever his creed or path to initiation may be, without exception he has to respect this universal lawfulness in his conception of god. the christian will worship our lord jesus christ as his highest ideal, attributing to him the four fundamental qualities or basic aspects that are manifest in the omnipresence. these fundamental qualities are: omnipotence, omniscience or wisdom, all-love or charity, and immortality. the magician will not regard his christ as a manifestation endowed with only one quality, but regarding the universal laws in analogy to the four e

romagnetic volt. there are some more methods, but all of them are based on the willpower and the respective imagination, and the magician can determine them after his own free will. the fact that a magician can change fate, wiping out its cause and with it the sins as well (sins so far as regarded in the religious way, for sins are nothing but moral views of religions) has been pointed out by our lord jesus christ when he said, to whom i forgave the sins, they will be forgiven forever. 10. long-distance impregnation of rooms previously i discussed the impregnation of a room in which the magician himself happens to be, and i also recommended several implements such as the magic mirror combined with a fluid condenser. one fact i did not mention till now is that the magician also can impregna

INVOCATION OF OUR LORD OF MIDNIGHT MAHAZHAEL DEVAL

ve been, are, and will be the true black order, who by their strivings bring new impulses to the earth while living and beyond, and thus effect the work of the prince of darkness in creating the historical conditions needed for certain qualities to come to exist in mankind such as bravery, curiosity, love, and contemplation. this order has many outward names, but only one essen tinvocation of our lord of midnight, mahazhael-deval, being a conjuration of the high sabbatic witch-father copyright by andrew d. chumbley in the present-day recension of the sabbatic craft tradition there are a number of deities and spirits who are honoured and adored as patrons of our arte. amongst these is the circle of the eight witch-fathers and eight witch-mothers, who collectively are revered as the retinue

ed mortal faiths of man, that is, with the revered and divine personae of our localities presiding churches and holy sites. it is thus our custom to call many souls to walk in the procession of the hidden faith. what follows below is a call, adapted from the dragon-book of essex, for evoking the sovereign witch-father mahazhael. it is intended for the use of a covine or working lodge of arte. the lord mahazhael is revered as the guardian of the northern station and is considered to be the blessed consort of our lady liliya. his time is that of the midwinter sun, the season of misrule and rebirth. his moment is the interstitial cusp of darness and light. in syncretic terms, mahazhael might be indentified with christ on the eve of his nativity, as the soul of the crucified king of light at t

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

we revere thee as our protector, our consort and our brother eternal guide to all who stray, self-abandoned to seek paradise in exile! hail to thee as the eight-armed giant, magister of the dragon s brood! we summon thee to the blood-acre by the lych-light of the dying sun. we call to thee with word and deed, above the sign of the open grave. be thou before us as the bone-white man, the skeletal lord of light! let space be thy flesh and bone be thy form: thy stature eclipsing the sky. for lighting-bolts do adorn thee and storm-clouds are a halo around thee. thy face is the skull, the death s-head oracle, laughing in all adversity. thine eyes reveal the dual abyss, shining bright in voidful darkness. thy heart is a seething spider s nest, strung on a fiery web between the bone-beams of thy

thou bearest a cursing-stave of blackthorn, a sword of unmelting ice, and endless rosary of mourners tears and an hourglass of ashen remains. all seasons begin and end with thy dance, for thy hand doth command the millstones of time. thous dost reveal the mystery of faith, for thou bearest the image of both truth and lie: the speaking mirror and the silent mask. the covine should knell before the lord to make offerings of imaginal or mental sacrifice- before thee we offer the earth sign, drawn in grain and serpent-skin. upon thine altar, the rose-strewn grave, we offer the sacrifice of images, here wrought in our mind for thy pleasure and honour- a broken idol of clay, offered in the name of every pantheon; the scriptures forsworn by every faith the scrolls that tell of each trespass d law

INVOCATION OF THE ADVERSARY

o the model of shaitan. it is essential that the magician looses all perception of anything outside of the circle, that being enflamed and submerged in gnosis, the circle is the circumference of the sorcerers' world. that the ritual is a success is the subjected 'turning the knife towards oneself' in the area of self-directed and willed energy. the ritual of the adversary, in conjunction with the lord's prayer averse (used in certain luciferian covens to summon the devil-cain) provides a powerful foundation for self-deification in the witches sabbat gnossiirish witchcraft and demonology by st. john d. seymour, b.d [1913] this is a survey of the witch persecution in ireland, as well as a wide array of other paranormal events such as poltergeists, ghosts, apparations and even an early ufo ac

IRISH WITCHCRAFT AND DEMONOLOGY

original "the king, suddenly advised, made a solemn feast of the christmas at perth, which is clept saint john's town, which is from edinburgh on the other side of the scottish sea, the which is vulgarly clept the water of lethe. in the midst of the way there arose a woman of ireland, that clept herself as a soothsayer. the which anon as she saw the king she cried with loud voice, saying thus 'my lord king, and you pass this water you shall never turn again alive' the king hearing this was astonied of her words; for but a little before he had read in a prophecy that in the self same year the king of scots should be slain: and therewithal the king, as he rode, cleped to him one of his knights, and gave him in commandment to turn p. 55 again to speak with that woman, and ask of her what she

rely slandered, and still is in such slanderous matters as never were known in this land before, as in ruining p. 58 or destroying any man by sorcery or necromancy, the which they think and believe impossible to be performed in art--it is ordained and agreed by authority of this present parliament, with the entire assent of the lords spiritual and temporal and commons of said parliament, that our lord the king be certified of the truth in this matter, in avoidance of the slander of this land in common, asserting that no such art was attempted at any time in this land, known or rumoured among the people, nor any opinion had or entertained of the same by the lay men in this land until now" it seems likely that the accusation was prompted by personal enmity, and was groundless in fact; but th

tical adversaries. one of the most celebrated cases of the kind occurred only six years prior to the p. 59 above, in 1441, that of the duchess of gloucester in the reign of henry vi. nothing further on the subject is recorded until the year 1544, under which date we find the following entry in the table of the red council book of ireland "a letter to charles fitzarthur for sendinge a witch to the lord deputie to be examined" this note is a most tantalising one. the red council book has been lost, but a succinct "table" of its contents, from which the above has been extracted, and which was apparently compiled by sir william usher, has been preserved in add. mss. 1792, and published in hist. mss. comm. 15th report, appendix, part 3, but an examination of the original ms. reveals nothing in

ing in addition to the above passage; so, until the lost book is discovered, we must remain in ignorance with respect to the doings of this particular witch. the next notice of witchcraft in ireland occurs in the year 1578, when a witch-trial took place at kilkenny, though here again, unfortunately, no details have been preserved. p. 60 in the november of that year sessions were held there by the lord justice drury and sir henry fitton, who, in their letter to the privy council on the 20th of the same month, inform that body that upon arriving at the town "the jail being full we caused sessions immediately to be held. thirty-six persons were executed, amongst whom were some good ones, a blackamoor and two witches by natural law, for that we find no law to try them by in this realm" 1 it is

owed arts took place early in 1606--interesting and valuable, if for no other reason than that it is the first instance of such a case being discovered in the rolls at the record office (not counting those of the parliament of 1447, though we hope that it will not prove to be a unique entry, but rather the earnest of others. shorn of legal redundancies it runs as follows "inquiry taken before our lord the king at the king's court the saturday p. 78 next after the three weeks of easter in the 6th year of james i by the oath of upright and lawful men of the county of louth. who say, that john aston, late of mellifont, co. louth, clerk, not having the fear of god before his eyes, but being wholly seduced by the devil, on december 1st at mellifont aforesaid, and on divers other days and places

ISIS UNVEILED

it himself* aye; but the clergy called it tortea tanctonttn, when it was th^ who practised it; while the aortes jtrasneatinae, succeeded by the torie* hamericae and larua virplianae, were abominable healaenimt the worship of the devil, when used by any one else. gregory de tours informs us that when the clergy resorted to the tortet their custom was to lay the bible on the altar, and to pray the lord that he would discover his will, and disclose to them futurity in one of the verses ra the book* gilbert de nogent writes that in bis days 31. vidt the title-pa zeit. berlin. 1830. th- oer^uai reformalum, by f. bbrham, london, 32. lord coke: 3 iiutittdtt. fol 44. 33. bpufle ii to 34. flutotn dm frun, lb s. grtfohv, mjim (b rntr. ii, 37; v, 14. etc: digitizecoy google episcopal divination by t

love. the enemies [read pagans] thereof i kale vehement- ly; oh thai thou toouldst slay them with thy two-edged sword, that uiey might no longer be enemies to it; for so do 7 ime to fuae them slain" wonderful spirit of christianity; and that from a manichaean converted to the religion of one who even on his cross prayed for his ss! digitizecoy google the ancient of days 33 who the enemies of the 'lord' were, according to the christians, is not difficult to surmiae; the few inside the augustinian fold were his new children and favorites, who had supplanted in his affections the sons of israel, his 'chosen people' llie rest of mankind were his natural foes. the teeming multitudes of heathendom were proper food for the flames of heu; the handful within the church communion 'heirs of salvation

re his new children and favorites, who had supplanted in his affections the sons of israel, his 'chosen people' llie rest of mankind were his natural foes. the teeming multitudes of heathendom were proper food for the flames of heu; the handful within the church communion 'heirs of salvation' but if such a proscriptive policy was just, and its enforcement was 'sweet savor' in the nostrils of the 'lord' why not scorn also tiie pagan rites and philosophy? why draw so deeply from the wells of wisdom, dug and filled up to brim by the same heathen? or did the fathers, in their desire to imitate the chosen people whose time-wom shoes they were trying to fit upon their feet, contemplate the re-enactjon of the spohation-scene of the exodus? did they propose, in fleeing from heathendom as the jews

of the universe. the three archical or original principles" says gibbon "were represented in the platonic system as three gods, united with each other by a mysterious and ineffable genera- tion" blending this transcendental idea with the more hypostatic figure of the logos of philo- whose doctrine was that of the oldest kabala, and who viewed hk king messiah, as the metatron, or 'the angel of the lord' the legaiia descended in flesh, but not the ancuni of days himself* the christians clothed jesus, the son of mary, with this mythical representation of the mediator for the fallen race of adam. under this unexpected garb his personality was all but lost. in the mod- em jesus of the christian church we find the ideal of the imaginative 51. decline and fall itf the annan empin, ch. xxi. 52. z<

. katr^ il 7s. cicero: on &e nalurt tif iht oodt, iii, is. 79. anthon: diet. gk. and rom. ant 'eleusmia' so. sid. myh. o adoni, p. 71. 81. 1 ktngt, vii^ 2. digitizecoy google luaios sre identical with hivite and levite. the french name louia is the hebrew len; lacchus again is lao or jehovah; and baal or adon, like bacchus, was a phallic god "who shall ascend into the hill [the high place] of the lord" asks the holy king david "who shall stand in the place of his jtoiiiwau tctip? patdnu,xnv,s. kadesh may mean in one sense to denote, hauow, aandify, and even to initiate or to set apart; but it also means the ministers of lascivious rites (the venus-worship) and the true interpretation of the word kadesh is bluntly rendered in deuterotwmy, xxiii, 17; hosea, iv, 14; and genesia, zxzviii, from

ISRAEL REGARDIE A PRACTICAL GUIDE TO GEOMANTIC DIVINATION

th pentagram. 3. summoning the appropriate presiding genius which rules over the question at hand. in the qabalah, which is the occult philosophy upon which this initiated interpretation of geomancy is predicted, the element of earth is placed under the divine aegis of that aspect of god attributed to malkuth, the tenth sephirah on the tree of life. the divine name is adonai ha-aretz meaning 'the lord of the earth (its pronunciation can be described thus: ahdoh- nye hah-ah-retz) when opening the divinatory process by the method to be described, this name should be softly intoned or vibrated so that one's mind may be exalted above temporal and mundane preoccupations. in this way it is tuned in, as it were, to the highest. furthermore, the element of earth is attributed to one of the five po

JASMUHEEN THE FOOD OF GODS

ientific basis. that led me to postulate alternative ways to sustain a body when a person is not on routine food-calories. there was only one explanation i.e. cosmic energy utilization. in his first hypothesis on the subject he wrote: out of all cosmic sources, the sun is the most powerful and readily available source and has been used for energy, by sages and rishis since ancient time, including lord mahavir, tibetan lamas and other rishes. again, how the sun energy is received- the brain and the mind are the most powerful recipients divine nutrition: the madonna frequency& the food of gods with jasmuheen 51 in human body and the retina and the pineal gland (the third eye or the seat of soul as per rene descartes) are equipped with photoreceptor cells and may be considered photosensitive

rstanding of the saying that you are known by the company you keep as it reflects the merging of our personal biofield with the social field. similarly the real source of nutrition, that feeds our souls and our cells, flows in through our chakra system when the inner doors are open. in dimensional biofield science, the physical sun is the material clothing of an intelligence known esoterically as lord helios who is a ray of consciousness from the central sun. the central sun is the galactic centre of universal life. electricity; the reservoir within which is focused the divine radiance at the beginning of every creation. our sun is the symbol of the human self (also referred to as the dow, atman, monad, or i am presence, the highest, purest nature of every individual. a person experiencing

n practiced by rebirthers and those who utilize the power of the elements as agni-yoga works with the element of fire which ignites the fire within as the origin of universal creation. agni-yoga allows us to draw a stream of nourishment through the central sun via our lower tan tien, or sacral chakra, and it is this ability that differentiates us from the solar feeders. agni-yoga connects us with lord helios, the intelligence that controls the light dispersion through the sun. divine nutrition: the madonna frequency& the food of gods with jasmuheen 101 there is also mantra-yoga or shabda-yoga which is yoga of the power of the word where specific codes, commands or mantras are used at specific times with particular frequency and intensity to achieve certain bio-system changes and to redirec

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

en may live pompously in the eyes of the world; swagger and make wars; be violent when they are contradicted; turn usurers, gluttons, and drunkards; abandon themselves to lust? now, all these things deface and defile man, and the holy temple of man's body, and are plainly against the ordinances of god. for this dream of the world, as also the body or vehicle through which it is made manifest, the lord intended to be pure. and it was not purposed, in the divine arrangement, that men should grow again down to the earth. it is for other purposes that the stars, in their attraction, have raised man on his feet, instead of abandoning him to the all-fours that were the imperfect tentatives of nature until life, through the supernatural impulse, rose above its original condemned level base and re

rhaps scarcely any one which it is so difficult to explain. he is often represented with a ball between his fore-legs, which some take for a symbol of the world, or the sun. he may be an emblem of fertility. the crab on the denderah zodiac is by some supposed to be a beetle (egyptian antiquities. it is for some of the preceding reasons that one of the mystic names of lucifer, or the devil, is the lord of flies, for which strange appellation all antiquaries, and other learned decipherers, have found it impossible to account of the figure of the fleur-de-luce, fleur-de-lis, or flowerde- luce (lus, luz, loose, the following may be remarked. on its sublime, abstract side, it is the symbol of the mighty self-producing, self-begetting generative power deified in many myths. we may make a questio

ne or gules of the gauls) this is the country that adopted and maintains la loi salique. sign of the planet venus. chapter the eighth. sacred fire. he appearance of god to mortals seems always to have been in brightness and great glory, whether he was angry and in displeasure, or benign and kind. these appearances are often mentioned in scripture. when god appeared on mount sinai, it is said, the lord descended upon it in fire (exodus xix. 18. and when moses repeats the history of this to the children of israel, he says, the lord spake unto you out of the midst of the fire (deuteronomy iv. 12. so it was when the angel of the lord appeared to moses in a flame of fire out of the midst of the bush: the bush burned with fire, and the bush was not consumed (exodus iii. 3. the appearances of the

que et ternum invocans ignem, ut illis dignam vetere gloris majoremque monumentis fortitudinem inspirarent. q. curtius, l. iv. c. 13. whether it was that any fire proceeded from god, and burnt up the oblation in the first sacrifices, as some ingenious men have have conjectured, we know not. it is certain that in t solomon s temple. 55 after ages this was the case. we are sure that a fire from the lord consumed upon the altar the burnt-offering of aaron (leviticus ix. 24; and so it did the sacrifice of gideon, both the flesh and the unleavened cakes (judges vi. 21. when david built an altar unto the lord, and offered burnt -offerings and peace-offerings, and called upon the lord, he answered him from heaven by fire, upon the altar of burnt-offerings (1 chronicles xxi. 26. the same thing hap

akes (judges vi. 21. when david built an altar unto the lord, and offered burnt -offerings and peace-offerings, and called upon the lord, he answered him from heaven by fire, upon the altar of burnt-offerings (1 chronicles xxi. 26. the same thing happened at the dedication of solomon s temple: the fire came down from heaven, and consumed the burnt-offering and the sacrifices, and the glory of the lord filled the house (2 chronicles vii. i. and much about a hundred years afterwards, when elijah made that extraordinary sacrifice in proof that baal was no god, the fire of the lord fell and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench (1 kings xviii. 38. and if we go back long before the times of moses, as early as abr

JESSUP MK THE CASE FOR THE UFO

ndicative of anything within everyday experience. they may have been dropped from space ships. the alphabetical characters resemble our own to a degree, but are not interpretable in any known language. these were found in an ancient grave in the state of georgia. cross is atruscan-lemurian, language is that now called "black tongue" spoken by "gitana" the world over. show this to a brother-gypsy& lord know what the reaction would be if the original were shown. it is a chiefs or nabobs own insignia of clan. he flew to that place but had to walk, later. he died from walking for his muscles were not used to or for such purpose. manner of death indicated by horses head, even tho there were no horses on this land at that time. his name and address& his accomplishments are signified on the metal

there were reports by reputable seamen of the sightings of strange denizens of the seas, bigger than whales. food-ships or home ships a thorough investigation by a board of inquiry failed to shed new light on the mystery. they reported their findings to the captain's wife, a woman of few words. she glanced up from the bible she as reading, and with a look of resignation, said"'tis the will of the lord" the vessel's holds were unloaded. tropical hardwoods, pitchpine, sacks of coffee and some dyewoods were transported to her designated port of call. then an attempt was made to refloat the ship but the seabird dug deeper into the sand. she was pushed in deeper (italic by mr. a) soon after, a night gale blew itself into a violent storm. the wind howled around the neck of rhode island, kicking

about 20.6 inches we might judge the fire circle was large and long, about fifty meters. during their second appearance they were very numerous and shining, and fishes and volatiles fell down from the sky. and their movements through the sky, from north to south, was regular, and, more than that, powerful! therefore the king thought that the best thing to do was to pacify the hearth of ammon ra, lord of the thrones of the two lands (egypt. this record is a part of the archives of a responsible government. the event was unusual enough to warrant inscribing in the archives, and to have the past records searched for precedent. the descriptions are concise, although the vacant places are annoying in their omissions. de rachewiltz's comments, supplementing his translation, indicate an interpre

K AMBER THE BASICS OF MAGICK

e of heart. psychic attack usually depends upon vulnerabilities. if you are not vulnerable you are safe. thus unificaition with the true will is the greatest protection possible. and the use of the banishing ritual is never hurtful. you can even use it to hold off negative aspects of yourself. other forms of protection sometimes helpful (depending upon one's egregore/model) are recitation of the 'lord's prayer, the 23rd, and 91st psalms. review questions 1) what is a pentagram? 2) what is psychic healing? list the basic methods. 3) what is the banishing ritual? why is it used? book list dion fortune, psychic self-defense, sane occultism. adeliade gardner, vital magnetic healing. max heindel, the vital body. ernest holms, the science of mind. mouni sadhu, theurgy* magick 9- astral projectio

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

ing company in 1994; hendrickson publishers in 1993 and 1997. the translation appears in appendix v, 4. after a perfunctory description of kabbalah, which concludes, the book yetsirah is the oldest kabbalistic document, the text of sy is summarized* the short version, thought by some to be more representative of the original text, begins (chapter 1, paragraph 1) thirty-two mysterious ways has the lord, lord of hosts, ordained through scribe, script, and scroll (from phineas mordell s translation) by contrast, the long version immerses this simple line in a stream of biblical epithets: in thirty-two paths of wisdom did yah, lord of hosts, god of israel, the living god, king of the universe, god almighty, merciful, gracious, exalted, who dwells in an eternity of holiness, holy is his name, c

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

kadian table that presents names of jupiter by month (gossmann 1950: 97.98: table 3. different names of jupiter as the star of the god marduk by months. in gossmann fs original writing. here, the determinative of stars ul and determinative of gods il are used. the month nisan lasted approximately from the middle of april to the middle of may. the first row is to be read as gin the month of nisan. lord of the bright dawn. god marduk h. other rows have to be interpreted analogously. venus venus, or i.tar, sister of the sun, is the only woman among the planets. as the brightest planet it has a special place; often moon, sun, and venus are treated as a triad. the two appearances of venus though acknowledged as the same planet were attributed to two different manifestations of the same god: as

f, mulka5.a or mulsarru erebellious star f, mullimnu ewicked/nasty star f (g360. the designation kakkab la minati eunpredictable star f expresses the idea that mars is a star that gchanges its place all year round h (gossmann 1950: 180; the same is suggested by the name mulnu.me.a (g304, akkadian kakkabu la ba.u erestless star f. as the planet is quite bright, names like mulnin.si4 (g318) ebright lord f and dnin.dar.a (g319) elord of brightness f have been used for mars. mul2babbar ebright star f sounds very much like jupiter. appellations mulmakru and mul.i.pa ered star f refer to the red color of 28 the planet. there is not much separating red color from fire, so one of the fire gods dgibil was connected to mars. gibil (akkadian girra/u) is a sumerian fire god; his primary function contr

KETAB E SIYAH

the adversary cannot escaped his deserved fate? what arguments can we devise that can thwart his and overthrow him and give us victory in god's judicious court? how shall we bring testament to his evil and thus stem its monstrous tide? if we cannot bring proof of his sin then how can we deliver our father from the serpent's tongue? yet what proof is there of his guilt that we can show before our lord whose eyes see all truth and yet now see not this perfidy that has the seed of ruin in its cankered womb. what testimony then shall expound his guilt that all the world may know of it and make him accursed for his crime, driving him ever as a broken exile, 10 once haughty and noble when he was great and wore the princely mantle that we shall wear, bent over with weariness and defeat like an o

aigned in his kingly robes, that were dyed with a most regal purple 13 and held by a clasp of gold bestudded with many precious stones. he held a sceptre in his hand carved of a single ruby, huge and bright, and wore upon his head a crown that shone with all the light that was ever seen in the sky, the light of a thousand stars. thus spoke gabriel to that most majestic king "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, judge of the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, my

nfinitude, tyrant of existence, all-illumining light, king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, judge of the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, my god, my lord, my father, be merciful upon this, your son; forgive my tongue that speaks such ill. i weep that i must speak these words to you, sullying this most noble spire by the sins and wrong of which they tell. how it sorrows my heart that this kingdom of yours should endure to hear me speak these words. rather, i should have it, that the world split asunder than that i must speak this dire report. y

wronged him, mistaking virtue for vice and love for hate. you have mistranslated his saintly teaching, hearing demoniacal utterance where it was not spoken. gabriel, my son, you are wrong. the one of whom you have spoken is not my dearest son, satanael" my false brother heard this speech and in mock sorrow shook his head with considered slowness and feigned pain. now he knelt once more before his lord and, clutching his father's ancient hand, gazing with beseeching eyes filled with deceit and darkness, though that blind archon did not see the vice that burned like venom in those once bright and flawless orbs, and implored thus of the pristine king "almighty and eternal, lord of infinitude, tyrant of existence, all-illumining light, 17 king of heaven, conqueror of earth, father of the elohi

nitude, tyrant of existence, all-illumining light, 17 king of heaven, conqueror of earth, father of the elohim, architect of creation, master of the planets, orchestrater of the stars, proclaimer of destiny, keeper of wisdom, judge of the world, castigator of sin, scourge of evil, most high, most merciful, most just, most sagacious, most perfect, most mighty, most noble, most majestic, my god, my lord, my father, indeed i wish and pray most solemnly that i was in error and my brother innocent and not even yet does my alert and lucid mind believe that which i now report. my ears and eyes refute their own testimony and deny knowledge of the deeds and speech to which they are unerring witnesses. alas and woe that such is not so and that my once beloved brother, yet in his treason brother to m

KNOWLEDGE LECTURE ONE

rom out of the great waters. his strength is my strength and my strength is his strength. homage to you, lords of truth, chiefs of osiris rules. granting release from sin, followers of ma where rest is glorious. whose throne anubis built in the day when osiris said "lo! a man wins his way to amentet. i come before you, to drive away my faults. as ye did to the seven glorious ones who follow their lord osiris. i am that spirit of earth and sun "between the two pillars of flame. i am ra when he fought beneath the ashad tree, destroying the enemies of the ancient of days. i am the dweller in the egg. i am he who turns in the disc. i shine forth from the horizon as the gold from the mine. i float through the pillars of shu in the ether. without a peer among the gods. the breath of my mouth is

L 003

s may be made for others at reasonable cost of copying and mailing only, no additional charges may be added* liber iii vel jugorum. 0. 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy, but joineth together them that are separate- glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. three are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earths and are not easily obedient to the man. 3. nothing sha

LAITMAN M BASIC CONCEPTS IN KABBALAH

all of which stem from ignorance concerning its essence and purpose. baal hasulam continues to explain that if we ask ourselves, what is the meaning of our lives, these numbered, bitter, hard years that are full of troubles? who can enjoy it? what does the creator demand of us? where are the answers to these questions? finally, he states that kabbalah asserts the following: taste and see that the lord is good (referring to the sensing of the creator acquired through the study of kabbalah. you will see that he is absolutely kind that he created it all for our benefit, and gave us kabbalah to attain it. you will feel it all while living here in this world. kabbalah encourages us to choose life, to choose goodness, not death, meaning a bitter and meaningless existence. it is said, choose, whi

LAITMAN M FROM CHAOS TO HARMONY

ed to the rest of the world, the second phase in the plan will be realized: the correction of all of humanity. thus, when the children of israel are complemented with the complete reason, the fountains of intelligence and knowledge shall flow beyond the borders of israel. they will water all the nations of the world, as it is written (isaiah 11, for the earth shall be full of the knowledge of the lord (baal hasulam, introduction to the tree of life, item 4. the return to the land of israel the return of the people of israel to the land of israel is predetermined in nature s plan. to understand it, we must understand the spiritual meaning of the term the land of israel. and for this, we must understand the language that kabbalists use. when kabbalists achieved balance with nature, they disc

LAITMAN M KABBALAH REVEALED

meaning of freedom, we re likely to discover that very little of our present thoughts about it will still hold when we re finished asking. so before we can talk about freedom, we must know what it really means to be free. to see if we understand freedom, we must look within ourselves to see if we are capable of even one free and voluntary act. because our will to receive constantly an old prayer lord, grant me strength to change what i can change, courage to accept what i cannot change, and the wisdom to discern between them. 130 kabbalah revealed grows, we are always urged to find better and more rewarding ways to live. but because we are locked in a rat race, we have no choice in this matter. on the other hand, if our will to receive is the cause of all this trouble, maybe there s a way

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

n pharaoh. the power of pharaoh consists of demonstrating to us the rewards we can receive. we clearly perceive the rewards that can be gained from our egoistic actions; we comprehend these rewards with our reason, and see them with our eyes. the result is known from the start; and is approved by society, by the family, by the parents, and by the children. hence, the body asks pharaoh "who is the lord that i should obey his voice (exodus 5, 2, meaning "what do i gain from work like this" we are thus correct when we see that it is impossible to advance against our own nature. but advancement itself is not the ultimate goal, but only the act of having faith in the creator s ability to change us. the light of the creator, his disclosure to a human being, is known as "life" the first instance

LAITMAN M THE KABBALAH EXPERIENCE

n only be received by a special vessel that matches it. t h e t h o u g h t o f c r e a t i o n 43 q: at what phase do we disconnect from the intent lo lishma? a: i don t know what it means to give the creator. but the thought comes by itself. we cannot know what it is, or how it happens. the revelation and the attainment of the spiritual world occurs according to the rule, taste and see that the lord is good. in other words, first one sees a picture, and then one begins to understand it. c l o s e n e s s w i t h t h e c r e at o r q: is the circulation of the wisdom of kabbalah a real spiritual act? a: it may be unclear how the physical dissemination of the wisdom of kabbalah can be a spiritual act. however, there are mediators who help us advance toward the creator by realizing the actu

tion of the creator, we will feel the greatest pleasure precisely in those situations. in the meantime, our goal is to regard even the smallest painful event as a major one, intensify its meaning in our eyes and immediately start searching for the actual reason for that suffering. we will begin to search for the reason despite ourselves. the solution for our problems is in, taste and see that the lord is good. there is no other solution. the pain itself is not the creator; it is an expression of his absence from our lives. pleasure means, taste and see that the lord is good. that is the eternal, complete and total pleasure that awaits us. q: some people suffer their entire lives, but still can t feel the point in the heart; it s just not there k why do they suffer? a: everyone suffers all

tion of good v its opposite. the creator tells you of your negative attributes to make you want him when you sense your egoism. we have to try and use the evil to help us make contact with the creator. here, in the midst of my evil, i cleave to him. even if it is the opposite side, i still make contact with the creator. it is here that i ask him to help me: out of the depths have i called thee, o lord (psalms 130, 1. q: is this what prayer is? t h e t h o u g h t o f c r e a t i o n 49 a: yes, this is prayer. otherwise, where will you raise your man (prayer) from? when you feel that all this is death, and only the creator has the solution, you ask, you plead and cry. in a moment you ll be dead, like one who stands above the abyss, like the situation in the middle of the exodus from egypt

himself, but found no remedy. because then he is worthy of an honest prayer for his help, for he knows for certain that his own work will bring him nothing, and as long as he feels that he has some strength of his own, his prayer is not complete. that is because the evil inclination always puts itself first and tells him that he must first do anything that is in his power, and only then will the lord welcome him. it s been written in that regard: the lord is high and the low will see (psalms 138, 6. this is because, once man has toiled in all sorts of t h e k a b b a l a h e x p e r i e n c e 110 works to no avail, he becomes truly low. he knows he is the lowest of men; that there is nothing good about his body, and then his prayer is sincere and his generous hand answers him. the writing

nd. t h e s t u d y o f k a b b a l a h 111 i have not revealed that truth to you in order to weaken your heart, and you must not give up on mercy. although you cannot yet see a thing, when the work is done, then is the time for prayer. and until that point, believe in our sages who said, you toiled but haven t found, do not believe. and when the work is done, your prayer will be complete and the lord will respond generously, as our sages said, you labored and found, believe. before this, you are not worthy of the prayer, and the lord hears only the prayer. t h o u g h t s a n d f e e l i n g s t h at r e s u lt f r o m t h e s t u dy q: you say that the most important thing is to attain the screen. i try to attain it day and night. i ve become indifferent to the pain, but still i suffer

LAITMAN M THE PATH OF KABBALAH

melech (king, fell lower than all other kings when the breaking occurred. that is because those of the greatest coarseness are also the highest when in possession of a screen. but when they lose their screens, they become the worst, and consequently fall lower than all other kings. t h e pa t h o f k a b b a l a h 104 his words can also be interpreted to describe those who follow the ways of the lord: those people have a desire for both corporeality and spirituality, as it is said, that those who were close to baal hasulam had a screen and aviut (coarseness, but now that he was gone, they had no one to submit to, and were left with coarseness but no screen, and were only looking to become rabbis and pretty jews. therefore, i (rabash) suspect everything that comes out of their hands, for t

valence of form with him (the end of correction, it will go through 620 degrees, also called the 613 mitzvot of the torah, and the seven mitzvot of our sages. a zivug (mating) with the upper light in the screen is called a mitzva. the light that the creature obtains inside his vessel is called inner light, or the light of taamim, or torah. that is why kabbalists always say, taste and see that the lord is good. pa r t t h r e e: t h e s t ru c t u r e o f t h e u p p e r wo r l d s 211 the creature, behina dalet of dalet, corrects its will to receive in order to be able to bestow. the correction is not of the desire itself, but in the way it is used it must be done with the intention to give. that correction, the setting up of the intention to bestow, is done with small bits of the desire o

ferent with regards to the creator than the concept we normally think of. that is because we regard as good and doest good everything that satisfies our egoistic desires. i regard as good anything that is good for me, and as bad, anything that is bad for me. these are measured according to my level of development. t h e pa t h o f k a b b a l a h 248 q: what does heichal hashem (the palace of the lord) mean? a: the word heichal (palace, hall) consists of two words: hey (the letter that represents the creator, and kol (everything. when put together, they form the word. heichal. this means that anyone who enters the king s palace receives everything the creator had prepared. if one attains an inner state called heichal, one attains eternal and complete connection with the creator. until this

m above so that he will not be able to say that thank god, i observe torah and perform good deeds and what else could i ask for? and only if that person has a true desire will he receive help from above. and he is constantly shown how his faults in his present state; that is, he is sent thoughts and views, which work against his efforts. this is in order for him to see that he is not one with the lord. and as much as he overcomes, he always sees how he is found in a position farther from holiness than others, who feel one with the lord. but he, on the other hand, always has his complaints and demands, and he cannot justify the behavior of the creator, and how he behaves toward him. and it pains him that he is not one with the lord, until he comes to feel that he has no part in holiness wha

e body of a pig, that he receives a desire and craving to take livelihood from things he had already determined were litter, but now he again wants to revive himself in them. and also, when a man feels he s in a state of ascent, and tastes some good flavor in the work, he must not say: now i am in a state where i understand that it is worthwhile to worship god. rather, he should know that now the lord has fancied him, and for that reason he draws him near, which is the reason why he tastes a good flavor in the work. and he should be careful never to leave the domain of holiness and say that there is another operating force besides the creator (but this means that the matter of finding favor in the eyes of the lord, or the opposite, does not depend on man himself, but everything depends on

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

gh level of purity, physical, emotional and mental. perfect rectitude and justice were required, and yet at the same time loving-kindness and gentleness, and in all cases gdoing unto others what ye would that they should do unto you. h so masonry is indeed ga system of morality veiled in allegory and illustrated by symbols, h but it is a system based not on an alleged commandment, gthus saith the lord, h but on definite facts and laws in nature which cannot be doubted. 42. the work is a preparation for death, and for what follows it. the two pillars b. and j. were supposed to stand at the entrance to the other world, and the various experiences through which the candidate passed were intended to symbolize those which would come to him when he passed out of this physical world into the next

oi. the four chains of lilies flowing down from that crown bore to the egyptians a signification connected with the tetraktys, or perhaps with a reflection or expression of that mystery, while the triple band of lilies round the lower edge of the chapiter was taken as signifying the action in matter of the three aspects of the logos- the buds denoting the action of the holy spirit, the arm of the lord outstretched in activity, and always pushing upward and onward within the spirit of man, while the middle row was taken as showing the strength of the father ever shining forth as the sun in his glory far beyond the clouds and mists of earth, and the lowest row betokened the action of the second aspect, god the son, bending down into incarnation and raising humanity from within. 184. the cros

d at the opening of lodge canongate kilwinning ever since its foundation in 1723. there is one word in that version to which i want to make special reference in passing. in the first verse, where we sing ghim serve with mirth h, some uncomprehending hymnologist has changed the word gmirth h to gfear h, which is entirely in-accurate and utterly indefensible. in the bible we are asked to praise the lord with gladness and come before his presence with a song, and we must be careful to preserve the correct spirit and rendering. the other canticle: gi was glad when they said unto me: we will go into the house of the lord h, consists of texts taken from the v.s.l, put together so as to form a beautiful and appropriate invocation. 309. all this dedicated thought forms the basis of the splendid ed

brn. should pour out all the love and devotion of which they are capable. 423. in those lodges which use a portrait of the h.o.a.t.f. it is just before the singing of this hymn that that portrait is unveiled, all the brn. turning towards it and saluting. in instant response to this salutation the great adept projects a thought-form which is an exact image of himself; just as at a higher level the lord christ projects that thought-form which is called the angel of the presence at every celebration of the holy eucharist. so fully is this thought-form a part of the h.o.a.t.f. that the lodge has the benefit of his presence and his blessing just as though he stood there in physical form. the deva representative of the r.w.m. bows low before the head of his ray, and leaves the direction of affai

down the spiritual powers of the catholic church. it will be seen that we have a similar succession in masonry, extending back to the priests of the mysteries of ancient egypt, and beyond. 442. there is a further analogy between the degrees of freemasonry and the orders of the church, for just as the clergy of the church are linked in various degrees of connection with the head of the church, the lord christ himself, and with the reservoir of power which he has set apart for the celebration of the sacraments, so are the initiates of the various degrees in freemasonry linked according to their rank with the h.o.a.t.f, and with the reservoir of power set apart for the work of the craft. every freemason has a certain touch with him; but the first great link directly with him is given in the d

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

the throne, and round about the throne, were four beasts full of eyes before and behind. and the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. and the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, holy, holy, holy, lord god almighty, which was and is, and is to come(*rev, iv, 6-8) 78. ezekiel describes them a little differently: 79. their wings were joined one to another; 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

vice. if he calls upon it for the service of others, it will flow through him mightily and sweetly for the helping of the world. if he neglects the power, it will remain dormant and the links unused- and those behind will turn their glance away from him to others more worthy. the power of the 33 is a veritable ocean of glory and strength and sweetness, for it is the power of the king himself, the lord who reigns on earth as vice-regent of the logos from eternity unto eternity. 186. the stages of the occult path 187. behind the whole splendid scheme of the egyptian mysteries the lodge of the great white brotherhood in that country ever stood in silence and secrecy, guarding them and using them as a channel of the hidden light- its very existence being unknown to all who remained outside the

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

, the ceremony of bread and wine and salt, which, as we shall see later, was transmitted through the ages until it was incorporated in the modern degree of the rose-croix of heredom. the consecration of those elements was and is wonderful, though there is not so full a descent of the divine presence as in the corresponding ritual of amen used in ancient egypt. it seems probable, however, that the lord christ took the mithraic supper as the basis of his holy eucharist, and while preserving the ancient symbolism of the elements changed them into his own special vehicle, symbolized as his body and blood- the very closest and most intimate of all the sacraments known to man. 297. the mithraic eucharist brought the worshipper into close touch with the divine life; the mystic supper of the rose

and while preserving the ancient symbolism of the elements changed them into his own special vehicle, symbolized as his body and blood- the very closest and most intimate of all the sacraments known to man. 297. the mithraic eucharist brought the worshipper into close touch with the divine life; the mystic supper of the rose-croix lifts the sovereign prince into a wonderful union with christ, the lord of love; in the ritual of amen the brn. bowed to each who had partaken of the sacrament saying, thou art osiris. the holy eucharist of the christian church is the last and most wonderful of all, for in it we receive him, the lord of love, and the sacred host is just as fully and perfectly his vehicle as was the body of jesus in palestine two thousand years ago. it seems probable that he took

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

rising: sin, devil worship and rock n roll. london: plexus, 1999. scott,miriam van. encyclopedia of hell. new york: thomas dunne books, 1998. ahriman ahriman (or angra mainyu) is the zoroastrian satan, and the prototype of satan for the judeo- christian-islamic family of religions. the central theme of zoroaster s religious vision is the cosmic struggle between the god of light, ahura mazda( wise lord) and his angels, and the god of darkness, ahriman( evil spirit) and his demons. unlike zoroastrianism s sister/brother religious traditions, in which the outcome of the war between god and the devil has already been decided, zoroastrianism portrays the struggle as more or less evenly matched (though many strands of the tradition would assert that ahura mazda s triumph is inevitable. individua

he souls of the departed and conducted them to the otherworld. the notion of an angel of death was most fully developed in rabbinical judaism. like yama, the jewish idea of an angel of death developed across time. the biblical emissaries of death were clearly under the direct command of god, as, for example, in 2 samuel: then the angel stretched out his arm toward jerusalem to destroy it; but the lord repented of the evil and said to the angel who was destroying the people, enough! stay your hand (2 sam. 24:16. none of the biblical references indicate that a particular angel or group of angels have the specialized task of meting out death. only in postbiblical literature does the idea of an angel of death as such emerge. this angel gradually develops into a demonic figure who begins to act

th mortal women. azazel, it is said, taught humanity how to fashion such things as weapons and, for women, cosmetics (encouraging vanity. he is mentioned by name in the book of leviticus, where he appears to have been some sort of a desert creature to whom the ancient israelites dedicated their scapegoats containing the sins of the nation: aaron shall cast lots upon the two goats, one lot for the lord and the other lot for azazel.and aaron shall present the goat on which the lot fell for the lord, and offer it as a sin offering; but the goat on which the lot fell for azazel shall be presented alive before the lord to make atonement over it, that it may be sent away into the wilderness to azazel (16:8 10. the early israelites had no purely evil, demonic beings. it was only later, after the

once, never in the apocalyptic literature, and a number of times in the new testament. although the origin of his name is uncertain, beelzebub shared the destiny of many heathen gods of beelzebub (dover pictorial archive) bells 25 canaan who were turned into demons when the jews began to filter in and developed what eventually became monotheistic judaism. baal was mocked by the jews as baalzebub, lord of flies, who created and controlled flies in the philistine city of ekron. but he was originally baal the prince, the chief god in the canaan pantheon. baalzebub appeared in kings 2:1 as the god called upon by king ahaziah (c. 850 849 b.c) to cast out demons. in the new testament his name was transformed into beelzebub, and was used to refer to the devil.he was called the prince of devils by

ual to clear and purify the air of all external sounds, and once again at the end of the ritual to intensify the working and act as a pollutionary indicating finality (137. see also church of satan for further reading: chevalier, jean, and alain gheerbrant: the penguin dictionary of symbols. london: penguin, 1996. lavey, anton szandor. the satanic bible. new york: avon, 1969. belphegor belphegor, lord of the opening, was, according to cabalists, once an angel of the order of principalities, but later became a god of licentiousness in ancient moab. in hell, belphegor is the demon of inventiveness, and when called upon, appears in the likeness of a young woman. according to the dictionnaire infernal, by de plancy, belphegor was hell s ambassador to france, and victor hugo concurs with this i

LIBER 141

the gluten. howbeit, we hold that in this rite is great efficacy; it may be that for certain operations it is equal or superior to that explained to initiates of the ix. but we hold that in this case the priest must be an initiate, for that it is his will which determineth the magical character of his lion; so that if he hath no purpose but that of the goddess adonai he cannot raise agape to her lord thelema, nor will the intention of the priestess, although a lofty initiate, replace this essential power of the priest over that of which he is but the vehicle and guardian. for this reason the ninth degree is not so easy to be made effective by woman initiates. of what may be the result of a development parallel to that indicated above among the noble and chaste ladies of the order, it is a

the candidate be allowed to fall again into sleep; but no sooner has this happened than the former practice is resumed. this alternation is to continue indefinitely until the candidate is in a state which is neither sleep nor waking, and in which his spirit, set free by perfect exhaustion of the body, and yet prevented from entering the city of sleep, communes with the most high and the most holy lord god of its being, maker of heaven and earth. the ordeal terminates by failure- the occurrence of sleep invincible- or by success, in which ultimate waking is followed by a final performance of the sexual act. the initiate may then be allowed to sleep, or the practice may be renewed and persisted in until death ends all. the most favourable death is that occurring during the orgasm, and is cal

anets whirl upon his wheel; let him send forth his comets as angels unto his brethren; and let him give light to all his realm. let no eye behold him unblasted; let him strike upon the necks of the ungodly. xx of the thesaurus of the o.t.o. remember these chief treasures to be preserved: 1. this secret of the ix. 2. the secret of the viii concerning universal brotherhood: in the macrocosm the sun lord of all life; in the microcosm the phallus lord of all life; indubitable, undeniable, a basis for the faith of all men. 3. the secret of the vii: our particular method of instruction, selection, governance, and initiation. 4. the secret of the vi, the history of the temple, the mystery of baphomet, our war on those never wholly subdued foes of humanity, tyranny and superstition. 5. the secret

LIBER 777

ssentials. grant allen made a very slipshod experiment in this line; so have some of the polemical rationalists; but the only man worthy of our notice is frazer of the golden bough. here again, there is no tabulation; for us it is left to sacrifice literary charm, and even some accuracy, in order to bring out the one great point. ii this: that when a japanese thinks of hachiman, and a boer of the lord of hosts, they are not two thoughts, but one. the cause of human sectarianism is not lack of sympathy in thought, but in speech; and this it is our not unambitious design to remedy. every new sect aggravates the situation. especially the americans, grossly and crapulously ignorant as they are of the rudiments of human language, seize like mongrel curs upon the putrid bones of their decaying m

r 11 the maruts [vayu] wind k 12 hanuman, vishnu (as parasa-rama) yellow k 13 chandra (as) loathsomeness of food p 14 lalita (sexual aspect of sakti) dark blue k 15 shiva bloody corpse i 16 shiva (sacred bull) beaten and scattered corpse i 17 various twin and hybrid deities white k 18[[krishna] worm-eaten corpse i 19 vishnu (nara-singh avatar) gnawed by wild beasts corpse i 20 the gopi girls, the lord of yoga bloated corpse i 21 brahma, indra liberality r 22 yama hacked in pieces corpse i 23 soma [apas] water k 24 kundalini[[yama] skeleton corpse i 25 vishnu (horse-avatar) limited aperture k 26 lingam, yoni putrid corpse i 27[[krishna] blood-red k 28[[the maruts] purple corpse i 29 vishnu (matsya avatar) conduct r 30 agni [tejas, yama [as god of last judgement] light k 31 surya (as) fire k

s (4) and churches of asia (7. xxxvii. hindu legendary demons. 0. 1 jupiter god the 3 in 1 2 janus[[mercury] god the father, god who guides parliament 3 juno, cybele, hecate &c. the virgin mary 4 jupiter[[libitina] god the rain-make (vide prayer-book, god the farmer s friend 5 mars christ coming to judge the world 6 apollo[[bacchus, aurora] god the son (and maker of fine weather) 7 venus messiah, lord of hosts (vide prayer-book, r. kipling &c) 8 mercury god the holy ghost (as comforter and inspirer of scripture, god the healer of plagues 9 diana (as[[terminus, jupiter] god the holy ghost (as incubus) 1010 ceres ecclesia xsti, the virgin mary 11 jupiter[[juno, olus] matthew 12 mercury sardis 13 diana laodicea 14 venus thyatira 15 mars, minerva [the disciples are too indefinite] 16 venus[[hy

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

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

LIBER AASH

force from the dead matter. it is no easier to tell the live snake from the dead snake. 16. also concerning vows. be obstinate, and be not obstinate. understand that the yielding of the yoni is one with the lengthening of the lingam. thou art both these; and thy vow is but the rustling of the wind on mount meru. 17. now shalt thou adore me who am the eye and the tooth, the goat of the spirit, the lord of creation. i am the eye in the triangle, the silver star that ye adore. 18. i am baphomet, that is the eightfold word that shall be equilibrated with the three. 19. there is no act or passion that shall not be a hymn in mine honour. 20. all holy things and all symbolic things shall be my sacraments. 21. these animals are sacred unto me; the goat, and the duck, and the ass, and the gazelle

LIBER ALEPH

good knight should do. a liber aleph vel cxi 18% de somno lucido (of the sleep of light) ow know this also that at the end of that secret way lieth a garden wherein is a rest house prepared for thee. for to him whose physical needs of whatever kind are not truly satisfied cometh a lunar or physical sleep appointed to refresh and recreate by cleansing and repose; but on him that is bodily pure the lord bestoweth a solar or lucid sleep, wherein move images of pure light fashioned by the true will. and this is called by the qabalists the sleep of shiloam, and of this doeth also porphyry make mention mention, and cicero, with many other wise men of old time. compare, o my son, with this doctrine that which was taught thee in the sanctuary of the gnosis concerning the death of the righteous; an

for so was it fore-ordained that i should do, by me, from the beginning. a liber aleph vel cxi 58 b# de comedia universa, qu dicitur (of the universal comedy, which is called pan) o, therefore, o my son, count thyself happy when thou understandest all these things, being one of those beings (or by-comings) whom we call philosophers. all is a never ending play of love wherein our lady nuit and her lord hadit rejoice; and every part of the play is play. all pain is but sharp sauce to the dish of pleasure; for it is the nature of the universe that hath devised this everlasting banquet of joy. and he that knoweth not this is necessary as an ingredient even as thou art; wouldst thou change all and spoil the dish? art thou the master-cook? yea, for thy palate is become fine with thy great dallia

nd in this matter thou shalt read especially the record of thy father his workings with soror ahita (blessed be her name unto the ages) and certain others to boot. n the book of wisdom or folly 85 gz de missa spiritus sancti (of the mass of the holy ghost) ow at last, o my son, may i being thee to understand the truth of this formula that is hidden in the mass of the holy ghost. for horus that is lord of the on is the child crowned and conquering. the formula of osiris was, as thou knowest, a word of death, that is, the force lay long in darkness, and by putrefaction came to resurrection. but we take living things, and pour in life and nature of our own will, so that instantly and without corruption the child (as it were the word of that will) is generated; and again immediately taketh up

ld increase upon thee. for this cause he that is defective in courage becometh a black brother, and to dare is the crown of all thy virtue, the root of the tree of magick. o the book of wisdom or folly 155 ey altera de leone (futher concering the lion) o! in the first of thine initiations, when first the hoodwink was uplifted from before thine eyes, thou wast brought unto the throne of horus, the lord of the lion, and by him enheartened against fear. moreover, in minutum mundum, the map of the universe, it is the path of the lion that bindeth he two highest faculties of thy mind. again, it is mau, the sun at brightness of high noon, that is called the lion, very lordly, in our holy invocation. sekhet our lady is figured as a lioness, for that she is that lust of nuith toward hadith which i

ur by right of thy attainment of adeptship, the crown of thy manhood, but not an identity, as in godhead. therefore may it be said from one point of sight that thine achievement is but a preparation, an adornment of the bride for the temple of hymen, and his rite. verily, o my son, i deem in my wisdom that this whole work of thy development to sphinxhood cometh before the work of theurgy, for the lord descendeth not upon a temple ill-conceived, and builded wry, nor abideth in a shrine unworthy. accomplish then this task in patience, with assiduity, not hasting furiously after godliness. for this is most sure, that to the beauty of a maiden answereth the lust of her lord, spontaneous and without effort or appeal of her contriving. n the book of wisdom or folly 161 #e prolegomena de silentio

LIBER ARARITA

e is the law, love under wi, liber dcccxiii vel ararita svb figvra dlxx v a a publication in class a 1 i a 0. o my god! one is thy beginning! one is thy spirit, and thy permutation one! 1. let me extol thy perfections before men. 2. in the image of a sixfold star that flameth across the vault inane, let me re-veil thy perfections. 3. thou hast appeared unto me as an aged god, a venerable god, the lord of time, bearing a sharp sickle. 4. thou hast appeared unto me as a jocund and ruddy god, full of majesty, a king, a father in his prime. thou didst bear the sceptre of the universe, crowned with the wheel of the spirit. 5. thou hast appeared unto me with sword and spear, a warrior god in flaming armour among thine horsemen. 6. thou hast appeared unto me as a young and brilliant god, a god of

ers of hell, that eat up their children.o ye that are without understanding! i saw thee in these. 4. i saw the merciless and unmajestic like harpies, tearing their foul food. i saw thee in these. 5. i saw the burning ones, giants like volcanoes belching out the black vomit of fire and smoke in their fury. i saw thee in these. 6. i saw the petty, the quarrelsome, the selfish,.they were like men, o lord, they were like men, o lord, they were even like unto men. i saw thee in these. 7. i saw the ravens of death, that flew with hoarse cries upon the carrion earth. i saw thee in these. 8. i saw the lying spirits like frogs upon the earth, and upon the water, and upon the treacherous metal that corrodeth all things and abideth not. i saw thee in these. 9. i saw the obscene ones, bull-men linked

ceived by anything of all these things. 12. for i expanded it by my subtlety into twelve rays of the crown. 13. and these twelve rays were one. 5 iii a 0. say thou that he god is one; god is the everlasting one; nor hath he any equal, or any son, or any companion. nothing shall stand before his face. 1. even for five hundred and eleven times nightly for one and forty days did i cry aloud unto the lord the affirmation of his unity. 2. also did i glorify his wisdom, whereby he made the worlds. 3. yea, i praised him for his intelligible essence, whereby the universe became light. 4. i did thank him for his manifold mercy; i did worship his magnificence and majesty. 5. i trembled before his might. 6. i delighted in the harmony and beauty of his essence. 7. in his victory i pursued his enemies;

his intelligible essence, whereby the universe became light. 4. i did thank him for his manifold mercy; i did worship his magnificence and majesty. 5. i trembled before his might. 6. i delighted in the harmony and beauty of his essence. 7. in his victory i pursued his enemies; yea i drave them down the steep; i thundered after them into the utmost abyss; yea, therein i partook of the glory of my lord. 8. his splendour shone upon me; i adored his adorable splendour. 9. i rested myself, admiring the stability of him, how the shaking of his universe, the dissolution of all things, should move him not. 10. yea, verily, i the lord viceregent of his kingdom, i, adonai, who speak unto my servant v.v.v.v.v. did rule and govern in his place. 6 liber dcccxiii vel ararita 11. yet also did i formulat

ght of the lion did i formulate unto myself that holy and formless fire, cdq, which darteth and flasheth through the depths of the universe. 1. at the touch of the fire qadosh the earth melted into a liquor clear as water. 2. at the touch of the fire qadosh the water smoked into a lucid air. 3. at the touch of the fire qadosh the air ignited, and became fire. 4. at the touch of the fire qadosh, o lord, the fire dissipated into space. 5. at the touch of the fire qadosh, o lord, the space resolved itself into a profundity of mind. 6. at the touch of the fire qadosh the mind of the father was broken up into the brilliance of our lord the sun. 7. at the touch of the fire qadosh the brilliance of our lord was absorbed in the naught of our lady of the body of the milk of the stars. 8. then only

LIBER ARCANORUM

n in class a 1 liber xxii domarvm mercvrii cvm svis geniis liber xxii carcerorvm qliphoth cvm svis geniis compare abgdhwzjfyklmnsopxqrs t with. xgbojkdhcmwssczpqapzfb 2 (this book is true up to the grade of adeptus exemptus. v.v.v.v.v. 8, 38) 0. a, the heart of iao, dwelleth in ecstasy in the secret place of the thunders. between asar and asi he abideth in joy. 1. the lightnings increased and the lord tahuti stood forth. the voice came from the silence. then the one ran and returned. 2. now hath nuit veiled herself, that she may open the gate of her sister. 3. the virgin of god is enthroned upon an oyster-shell; she is like a pearl, and seeketh seventy to her four. in her heart is hadit the invisible glory. 4. now riseth ra-hoor-khuit, and dominion is established in the star of the flame

appeared in the great water of the north; as a golden dawn did he appear, bringing benediction to the fallen universe. 13. also asar was hidden in amennti; and the lords of time swept over him with the sickle of death. 14. and a mighty angel appeared as a woman, pouring vials of woe upon the flames, lighting the pure stream with her brand of cursing. and the iniquity was very great. 15. then the lord khem arose, he who is holy among the highest, and set up his crowned staff for to redeem the universe. 16. he smote the towers of wailing; he brake them in pieces in the fire of his anger, so that he alone did escape from the ruin thereof. 17. transformed, the holy virgin appeared as a fluidic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph

idic fire, making her beauty into a thunderbolt. 18. by her spells she invoked the scarab, the lord kheph- ra, so that the waters were cloven and the illusion of the powers was destroyed. 19. then the sun did appear unclouded, and the mouth of asi was on the mouth of asar. 20. then also the pyramid was builded so that the initiation might be complete. 21. and in the heart of the sphinx danced the lord adonai, in his garlands of roses and pearls making glad the concourse of things; yea, making glad the concourse of things. liber ccxxxi 4 the genii of the 22 scales of the serpent and of the qliphoth a a .u-iao-u .a. o[ b be .qaoooabitom. g gitwnosapfwllois. d dhnaxartarwq [x= st. h hoo-oorw-ix. w vuaretza.[a secret name follows. z zoowasar. j chiva-abrahadabra-cadaxviii. f qal .xer-a-dekerva

LIBER ASTARTE

philosophus by the light of the book 777 during the course of his devotions. it is also well, nevertheless, if a magick circle with the right signs and names be made beforehand. 6. concerning the ceremonies. let the philosophus prepare a powerful invocation of the particular deity, according to his ingenium. but let it consist of these several parts. first, an imprecation, as of a slave unto his lord. second, an oath, as of a vassal to his liege. third, a memorial, as of a child to his parent. fourth, an orison, as of a priest unto his god. fifth, a colloquy, as of a brother with his brother. sixth, a conjuration, as of a friend with his friend. seventh, a madrigal, as of a lover to his mistress. and mark well that the first should be of awe, the second of fealty, the third of dependence

perfect thy love. thus learn the humility of love from one, its obedience from another, its intensity from a third, its purity from a fourth, its peace from yet a fifth. so then thy love being made perfect, it shall be worthy of that perfect love of his. 22. further concerning meditation. moreover, let the philosophus imagine to himself that he hath indeed succeeded in his devotion, and that his lord hath appeared to him, and that they converse as may be fitting. 23. concerning the mysterious triangle. now then as three cords separately may be broken by a child, while those same cords duly twisted may bind a giant, let the philosophus learn to entwine these three methods of magic into a spell. to this end let him understand that as they are one, because 1 [one of crowley.s pseudonyms, a f

ame of the particular deity into a sentence short and rhythmical; as, for artemis 'epelqon 'epelqon 'artemij, for shiva: nama shivaya namaha aum; or, for mary, ave maria;1 or, for pan, caire swthr kosmou 'iw pan 'iw pan;2 or, for allah: hua allahu alazi lailaha illa hua.3 let him repeat this day and night without cessation mechanically in his brain, which is thus made ready for the advent of that lord, and armed against all other. 25. concerning the active and the passive. let the philosophus change from the active love of his particular deity to a state of passive awaiting, even almost a repulsion, the repulsion not of distaste, but of a sublime modesty. as it is written .liber lxv. ii. 59. i have called unto thee, and i have journeyed unto thee, and it availed me not. 60. i waited patien

hose higher grades. another objection lies in the partiality of this method. this is equally a defect characteristic of the grade. 43. concerning a notable danger of success. it may occur that owing to the tremendous power of the samadhi, overcoming all other memories as it should and does do, that the mind of the devotee may be obsessed, so that he declare his particular deity to be sole god and lord. this error has been the foundation of all dogmatic religions, and so the cause of more misery than all other errors combined. astarte vel liber berylli 16 the philosophus is peculiarly liable to this because from the nature of the method he cannot remain sceptical; he must for the time believe in his particular deity. but let him (1) consider that this belief is only a weapon in his hands (2

LIBER AZAZEL

few, not the many. 8. my chosen servants are enough, they serve me better than the mindless flocks of other gods, who accept all uncritically. they enjoy pointless servitude and feed off of the minds of their slaves, i find no fulfilment in slavery. my power is primal and needs no amplification, i have existed and will continue to exist whether held in regard by men or not. i am azazel. i am the lord of the wills of men, not the servant of them. 9. all that which inspires men to a higher form of existence- that is my power, my influence. i am the chaos which brings order. i am the darkness which brings light. 10. hear my word and feel my power, i am the bringer of the dawn, the custodian of the flame- nay, the flame itself. 11. i burn, but shall never be consumed, for my fire is the flame

ization of my kingdom. prepare for the revelation of the full splendor of the name of azazel. prepare a palace for my queen, lilith. prepare for the ascendance of our energizing work, the time is coming. 24. the night of magick will be a time of wondrous deeds, and the dawn of azazel will be a never-ending celebration of our freedom and enjoyment. 1. lilith! the fathomless depths of azazel. 2. my lord, i declare your majesty through my very being. i am rapt in ecstasy at your embrace and the glory of your presence boldly speaks through my mystery and darkness. you are my fulfilment, my complement. 3. your elegant energy is a sweet song, the most perfect melody of silence and fury- i hear you and move within your symphony of power. 4. you enter me and i feel your terrible power, may it neve

ur presence boldly speaks through my mystery and darkness. you are my fulfilment, my complement. 3. your elegant energy is a sweet song, the most perfect melody of silence and fury- i hear you and move within your symphony of power. 4. you enter me and i feel your terrible power, may it never be removed from me. my emptiness is apart from you. 5. i cherish your gifts, i exult in your fullness. my lord! my strength and my god, azazel! 6. where you send me, there i will go- doing your will and ministering unto your purpose. your purpose is my purpose; your will is my will. 7. i was the first consort of man, before the one was cleaved in two, i was present as lover and inspiration. i am the primal concubine. 8. i have shown him your ways from the beginning. 9. i have desired to bring him to y

ich you provide. 10. i am your gift to him, and he is your gift to me. 11. your majesty is perfected through our union. my majesty is perfected through your will and you power. 12. mankind has known me from the advent of his days. 13. before he was corrupted by blind faith, i taught him the mastery of the five gates to the kingdom of hell. 14. through these, he was able to enter your presence, my lord, the mighty god azazel, and to obtain the darkness for an ally. 15. the first gate is pain. the word of passage is gulgal. the offering is blood. the reward is resilience. 16. the second gate is fear. the word of passage is tzidzadi. the offering is urine. the reward is mindfulness. 17. the third gate is despair. the word of passage is shomudranaj. the offering is tears. the reward is knowled

rd of passage is tetrukhenfsekh. the offerings are semen and vaginal fluid. the reward is true judgment. 20. these are dark secrets which have remained hidden for centuries. 21. when the time comes for your will to be fully manifested upon this earth once more, these gates will again become unlocked for your elect, and your mighty name will be upon the chosen as a crown of glory. 22. hail azazel, lord of the majesty of the earth. 23. hail thee, divine sovereign of the pure will. 24. hail and glory to you, my perfection, my sustenance, my master. 25. the flame of my boundless depths, you will never be extinguished. 1. satan! the ferocious blaze that consumes the palatial garden. 2. stand before me and prepare to meet your judgement, for i am the true adversary of all that seeks to bind my c

LIBER CCC KHABS AM PEKHT

t to repeat the error of jason, and defy ares, who is horus in his warrior mood, that guardeth it, lest he strike us also with madness. nay! but to the glory of ra-hoor-khuit and the establishment of his perfect kingdom let all be done! now, o my son, thou knowest that it is our will to establish this work, accomplishing fully that which we are commanded in the book of the law .help me, o warrior lord of thebes, in my unveiling before the children of men!.2.and it is thy will, manifesting as thou hast done in the sphere of malkuth the material world,3 to do this same thing in an even more immediate and practical way than would naturally appeal to one whose manifestation is in the heaven of jupiter. so therefore we now answer thy filial petition that asketh good counsel of us as to the mean

LIBER CCCXXXV ADONIS

gory a a publication in class c. 1 adonis an allegory by alesiter crowley inscribed to adonis. argument esarhaddon is man ignorant of his high destiny, lost in love of the body (astarte) whose 5 handmaidens are the 5 senses. the soul (psyche) appeals to him in vain, but awakes his dread of the king of babylon (the material plane) who is death.but also subject to the king of greece, who is the one lord. hermes, the wisdom of god, leads the man to recollection of his true nature by putting him into samadhi, the .sudden death. of the qabalah. he leaps up freed. the body now feels worthless and the man despises it; but the soul says no: all 3 of us must enjoy together.1 1 [this .argument. not in the equinox printing, but handwritten by ac into a copy of equinox i (7) and subsequently transcrib

feels worthless and the man despises it; but the soul says no: all 3 of us must enjoy together.1 1 [this .argument. not in the equinox printing, but handwritten by ac into a copy of equinox i (7) and subsequently transcribed by yorke. t.s] persons of the allegory the king of babylon, tributary to the king of greece hermes, a greek physician the lady psyche the count adonis, at first known as the lord esarhaddon the lady astarte the warriors of the king of babylon hanuman, servant to hermes charis. elpis. pistis. attendants on psyche. three aged women handmaidens and slaves of astarte 3 scene i: the hanging gardens of babylon. r, the house of the lady astarte; l, a gateway; c, a broad lawn enriched with clustered flowers and sculptures. the sun is nigh his setting. on a couch under the wal

starte the warriors of the king of babylon hanuman, servant to hermes charis. elpis. pistis. attendants on psyche. three aged women handmaidens and slaves of astarte 3 scene i: the hanging gardens of babylon. r, the house of the lady astarte; l, a gateway; c, a broad lawn enriched with clustered flowers and sculptures. the sun is nigh his setting. on a couch under the wall of the city reposes the lord esarhaddon, fanned by two slaves, a negro boy and a fair kabyle girl, clad in yellow and blue, the boy fs robes being covered with a veil of silver, the girl fs with a veil of gold. they are singing to him softly: the boy. all crimson-veined is tigris. flood; the sun has stained his mouth with blood. the girl. orange and green his standards sweep. the boy. his minions keen. the girl. his maid

o slaves, a negro boy and a fair kabyle girl, clad in yellow and blue, the boy fs robes being covered with a veil of silver, the girl fs with a veil of gold. they are singing to him softly: the boy. all crimson-veined is tigris. flood; the sun has stained his mouth with blood. the girl. orange and green his standards sweep. the boy. his minions keen. the girl. his maidens weep. the boy. but thou, lord, thou! the hour is nigh when from the prow of luxury shall step the death of all men.s hearts, she whose live breath, a dagger.s darts, a viper.s vice, an adder.s grip, a cockatrice .twixt lip and lip, she whose black eyes are suns to shower love fs litanies from hour to hour, whose limbs are scythes like death fs of whom the body writhes, a lotus-bloom swayed by the wind of love, a crime too

boy. her eyes turn midnight fs murk to grey! the girl. her breasts make midnight of the day! the boy. about her, suave and subtle, swims the musk and madness of her limbs! the girl. her mouth is magic like the moon fs. the boy. her breath is bliss! the girl. her steps are swoons [enter astarte, with her five handmaidens. the boy. away, away! the girl. with heart.s accord, to leave his lady to our lord [they go out. the boy. let him forget our service done of palm-leaves waved, that never tires, in his enchanted babylon of infinite desires [astarte kneels at the foot of the couch, and taking the feet of esarhaddon in her hands, covers them with kisses. astarte. nay, never wake! unless to catch my neck and break me up with kisses.never sleep, unless to dream new pains impossible to waking! g

LIBER CCXLII AHA

s text was first published in equinox i (7. in the 1913 .syllabus. it was declared to be liber cccxxxv in class c (335 (c) ordo templi orientis. key entry and initial proof reading by w.e. heidrick for o.t.o. further proof reading, formatting &c. by frater t.s. for celephais press. this e-text last revised 09.07.200 eliber ccxlii aha! the sevenfold mystery of the ineffable love; the coming of the lord in the air as king and judge of this corrupted world; wherein under the form of a discourse between marsyas an adept and olympas his pupil the whole secret of the way of initiation is laid open from the beginning to the end; for the instruction of the little children of the light. written in trembling and humility for the brethren of the a a by their very dutiful servant, an aspirant to their

vision called the lion of the light, a brand of ruby flame and emerald waved by the hermeneutic hand. there is the chalice, whence the flood of god fs beatitude of blood flames. o to sing those starry tunes! o colder than a million moons! o vestal waters! wine of love wan as the lyric soul thereof! there is the wind, a whirling sword, the savage rapture of the air tossed beyond space and time. my lord, my lord, even now i see thee there in infinite motion! and beyond there is the disk, the wheel of things; like a black boundless diamond whirring with millions of wings! olympas. master! marsyas. know also that above these portents hangs no veil of love; but, guarded by unsleeping eyes of twice seven score severities, the veil that only rips apart when the spear strikes to jesus f heart! a m

but know thou this. these visions give a hint both faint and fugitive yet haunting, that behind them lurks some worker, greater than his works. yea, it is given to him who girds his loins up, is not fooled by words, who takes life lightly in his hand to throw away at will fs command, to know that view beyond the veil. o petty purities and pale, aha! 11 these visions i have spoken of! the infinite lord of light and love breaks on the soul like dawn. see! see! great god of might and majesty! beyond sense, beyond sight, a brilliance burning from his glowing glance! formless, all the worlds of flame atoms of that fiery frame! the adept caught up and broken; slain, before his name be spoken! in that fire the soul burns up. one drop from that celestial cup is an abyss, an infinite sea that sucks

attalion rolled! there is war in heaven! the soul sings still, struck by the plectron of the will; but the mind fs dumb; its only cry the shriek of its last agony! olympas. surely it struggles. liber ccxlii 14 marsyas. bitterly! and, mark! it must be strong to die! the weak and partial reason dips one edge, another springs, as when a melting iceberg reels and tips under the sun. be mighty then, a lord of thought, beyond wit and wonder balanced.then push the whole mind under, sunk beyond chance of floating, blent rightly with its own element, not lifting jagged peaks and bare to the unsympathetic air! this is the second veil; and hence as first we slew the things of sense upon the altar of their god, so must the second period slay the ideas, to attain to that which is, beyond the brain. oly

nd rejoicing, softly fanned by smooth-lipped acolytes, upon mine iridescent altar-stone, and in her love-chaunt swooningly say evermore: to me! to me! i am the azure-lidded daughter of sunset; the all-girdling water; the naked brilliance of the sky in the voluptuous night am i! with song, with jewel, with perfume, wake all my rose fs blush and bloom! drink to me! love me! i love thee, my love, my lord.to me! to me! olympas. there is no harshness in the breath liber ccxlii 32 of this.is life surpassed, and death? marsyas. there is the snake that gives delight and knowledge, stirs the heart aright with drunkenness. strange drugs are thine, hadit, and draughts of wizard wine! these do no hurt. thine hermits dwell not in the cold secretive cell, but under purple canopies with mighty-breasted m

LIBER CHANOKH

n power, and make me a strong seer-of-things:8 for i am of him that liveth for ever [invokes: the file of spirit in the tablet of spirit. e.the root of the powers of air. h.the root of the powers of water. n.the root of the powers of earth. b.the root of the powers of fire. the four aces] liber lxxxiv 23 the opening of the temple in the grade of 2 =98 give the sign of shu [knock] let us adore the lord and king of air! shaddai el chai! almighty and ever-living one, be thy name ever magnified in the life of all (sign of shu) amen [make the invoking pentagram of spirit active in these names: hyha alga exarp [make the invoking pentagram of air in these names: hwhy yj la ydc] and elohim said: let us make adam in our own image, after our likeness, and let them have dominion over the fowls of the

ish and (his) name is become mighty among us. in whom we say: move! descend! and apply yourselves unto us as unto the partakers of his secret wisdom in your creation. 167 words in this english call [invokes: exarp; the whole tablet of air. the angle of d of d. the prince of the chariot of the winds] the opening of the temple in the grade of 3 =88 give the sign of auramoth [knock] let us adore the lord and king of water! elohim tzabaoth! elohim of hosts! glory be to the ruach elohim which moved upon the face of the waters of creation! amen [make the invoking pentagram of spirit passive and pronounce these names: hyha alga hcoma [make the invoking pentagram of water and pronouce: l a. twabx \yhla] liber lxxxiv 25 and elohim said: let us make adam in our own image; and let them have dominion

south, and have looked about me, saying: are not the thunders of increase numbered 33, which reign in the second angle? under whom i have placed 9639: whom none hath yet numbered, but one; in whom the second beginnings of things are and wax strong, which also successively are the numbers of time: and their powers are as the first 456. arise! you sons of pleasure! and visit the earth: for i am the lord your god; which is and liveth (for ever! in the name of the creator, move! and shew yourselves as pleasant deliverers, that you may praise him among the sons of men [invokes: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] the forty-eight keys or calls 26 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify wi

nd shew yourselves as pleasant deliverers, that you may praise him among the sons of men [invokes: hcoma; the whole tablet of water. the angle of c of c. the queen of the thrones of water] the forty-eight keys or calls 26 the opening of the temple in the grade of 1 =108 give the sign of the god set fighting. purify with fire and water, and announce .the temple is cleansed [knock] let us adore the lord and king of earth! adonai ha aretz, adonai melekh, unto thee be the kingdom, the sceptre, and the splendour: malkuth, geburah, gedulah, the rose of sharon and the lily of the valley, amen [sprinkle salt before earth tablet] let the earth adore adonai [make the invoking hexagram of saturn [make the invoking pentagram of spirit passive and pronounce these names: hyha. alga. nanta [make the invo

s, 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 grade of 4 =78 give the sign of thoum-aesh-neith [knock] let us adore the lord and king of fire! tetragrammaton tzabaoth! blessed be thou! the leader of armies is thy name! amen [make the invoking penta

LIBER CLXV A MASTER OF THE TEMPLE

respect. he decided therefore to omit the word and from his conversation for that period. his record of this experiment is kept in detail2 and may prove interesting to other students; so i shall transcribe it in full. saturday, jan. 7th, 1911. vancouver, b. c. 4 p.m. have just received the equinox and am going to experiment with the control of speech by not using the word and for one week. may my lord adonai assist me. amen. sat. 7th, 12 midnight. although continually watchful, have had to chastise myself 15 times since 4 o c. will try and make a better record to-morrow (i am certain that i have not missed cutting arm immediately after using the word) sun. 8th, 11:30 p.m. said prohibited word 2. before rising in morning. 1. during conversation. 3. during singing practice. 1. at tea. 1. in

allel in j. st. j. again on page 96 i must attain or. an end to j. st. j. seems similar to the state arrived at one sept. 5, 1910, when i determined to ask the last why? and afterwards entered into peace. on page 133 he says subtly, simply, imperceptibly gliding i passed away into nothing. i felt the interior trembling kindle itself into a kiss. also i was given to enjoy the subtle presence of my lord interiorly during the whole of the twelfth day. but he withdrew himself. yet leaving a comfort not to be told, a peace. the peace. yes, with me also the peace has remained, but sometimes i cannot connect myself with it, or fail to do so, being led away by maya. then comes the entry of the thirteenth day: being entered into the silence let me abide in the silence. amen. and here i am puzzled

to that idea. i know that really it does not matter, but i am weak yet, and should so like a little friendly push and a few words of advice. i feel like dropping it all for a time; but that is perhaps the very thing that is so difficult, in fact, the whole trick! o dear, i am certainly having a spell of dryness. but i will plod on, on, on, and in, in, in. o for one kiss, or the echo of a kiss, my lord adonai. i yearn for thee, i am parched for thee. let me be utterly consumed in thee! amen. saturday, june 10, 1911. tonight i must write an entry. i must. and it is time. why have i not done so before? because i have experienced a dryness for the last month, and have made no definite effort to overcome it, but have just kept a firm hold on the little atom of real knowledge i have obtained& se

consciousness, not as a number of events. i should really have to read my diary if i wanted to know any details in succession just now. at the end of the 10th day of this section c and the beginning of the 11th day i think the true climax of the operation took place, for he writes: oct. 11, 12:30. so did the day start and i knelt at the altar from 12 midnight until 12:28. during this time did my lord adonai begin to manifest within me, so that my being was wrapped away in bliss ineffable. and my body was filled with rapture of his coming until the cry burst from my lips my lord and my god. there are no words to describe thee, my beloved, though i yet tremble with the joy of thy presence, yet do i feel that this is but the beginning of the reflection of thee. o god, wrap me utterly away, b

ning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. so i spake unto the people in the morning; and at even my wife died: and i did in the morning as i was commanded. and the people said unto me: wilt thou not tell us what these things are to us, that thou doest so? then i answered them. the word of the lord came unto me saying: speak unto the house of israel: thus saith the lord god. ezekiel is unto you a sign: according to all that he hath done, shall ye do; and when this cometh, ye shall know that i am the lord. also, son of man, shall it not be in the day when i take from them their strength, the joy of their glory, the desire of their eyes, and that whereon they set their minds. in that day

LIBER COLLEGII SANCTI

o memory liber xxvii and pass examinations in the ritual and meditation practice given in liber xvi. further, he shall pass the mediation practice s.s.s, in liber hhh. 5. besides all this, he shall apply himself to a way of life wholly suited to the path. let him remember that the word practicus is no idle term, but that action is the equilibrium of him that is in the house of mercury, who is the lord of intelligence. 6. when authority confers the grade, he shall rejoice therein; but beware, for that that is his second departure from the middle pillar of the tree of life. 7. let him not venture while a member of the grade of practicus to attempt to withdraw from his association with the a a 8. he shall everywhere proclaim openly his connection with the a a and speak of it and its principle

LIBER CORDIS CINCTI SERPENTE

oul! that the spell may dissolve as the wands are upraised and the aons revolve. behold! in my beauty how joyous thou art, o snake that caresses the crown of mine heart! behold! we are one, and the tempest of years goes down to the dusk, and the beetle appears. o beetle! the drone of thy dolorous note be ever the trance of this tremulous throat! i await the awakening! the summons on high from the lord adonai, from the lord adonai! 2. adonai spake unto v.v.v.v.v, saying: there must ever be division in the word. 3. for the colours are many, but the light is one. 4. therefore thou writest that which is of mother of emerald, and of lapis-lazuli, and of turquoise, and of alexandrite. 5. another writeth the words of topaz, and of deep amethyst, and of gray sapphire, and of deep sapphire with a t

thee, heart of gold! 28. my head is jewelled with twelve stars. my body is white as milk of the stars; it is brightwith the blue of the abyss of stars invisible. 29. i have found that which could not be found; i have found a vessel of quicksilver. 30. thou shalt instruct thy servant in his ways, thou shalt speak often with him. 31 (the scribe looketh upwards and crieth) amen! thou hast spoken it, lord god! 32. further adonai spake unto v.v.v.v.v. and said: 33. let us take our delight in the multitude of men! let us shape unto ourselves a boat of mother-of-pearl from them, that we may ride upon the river of amrit! 34. thou seest yon petal of amaranth, blown by the wind from the low sweet brows of hathor? 35 (the magister saw it and rejoiced in the beauty of it) listen! 36 (from a certain wo

and her loneliness. 48. even instantly rode hades heavily upon her, and ravished her away. 49 (then the scribe knew the narcissus in his heart; but because it came not to his lips, therefore was he shamed and spake no more) 50. adonai spake yet again with v.v.v.v.v. and said: the earth is ripe for vintage; let us eat of her grapes and be drunken thereon. 51. and v.v.v.v.v. answered and said: o my lord, my dove, my excellent one, how shall this word seem unto the children of men? 52. and he answered him: not as thou canst see. liber cordis cincti serpente svb figvra ynda 5 it is certain that every letter of this cipher hath some value; but who shall determine the value? for it varieth ever, according to the subtlety of him that made it. 53. and he answered him: have i not the key thereof? i

he multitude. 58. and the grape fell ripe and rich into his mouth. 59. stained is the purple of thy mouth, o brilliant one, with the white glory of the lips of adonai. 60. the foam of the grape is like the storm upon the sea; the ships tremble and shudder, the shipmaster is afraid. 61. that is thy drunkenness, o holy one, and the winds whirl away the soul of the scribe into the happy haven. 62. o lord god! let the haven be cast down by the fury of the storm! let the foam of the grape tincture my soul with thy light! 63. bacchus grew old, and was silenus; pan was ever pan for ever and ever more throughout the aons. 64. intoxicate the inmost, o my lover, not the outermost! 65. so it was.ever the same! i have aimed at the peeled wand of my god, and i have hit; yea, i have hit. 6 ii 1. i passe

a, i have hit. 6 ii 1. i passed into the mountain of lapis lazuli, even as a green hawk between the pillars of turquoise that is seated upon the throne of the east. 2. so came i to duant, the starry abode, and i heard voices crying aloud. 3. o thou that sittest upon the earth (so spake a certain veiled one to me) thou art not greater than thy mother! thou speck of dust infinitesimal! thou art the lord of glory, and the unclean dog. 4. stooping down, dipping my wings, i came unto the darklysplendid abodes. there in that formless abyss was i made a partaker of the mysteries averse. 5. i suffered the deadly embrace of the snake and of the goat; i paid the infernal homage to the shame of khem. 6. therein was this virtue, that the one became the all. 7. moreover i beheld a vision of a river. th

LIBER CXCVII STORY OF SIR PALAMEDES

ebt; while yet the forehead of the son stands beaded with an icy sweat. god.s angel, standing sinister, unfurls this scroll.a sable stain .who wins the spur shall ply the spur upon his proper heart and brain. he gave the sign of malison on traitor knights and perjured men; and ever by the sea rode on sir palamede the saracen. 5 ii behold! arabia.s burning shore rings to the hoofs of many a steed. lord of a legion rides to war the indomitable palamede. the paynim fly; his troops delight in murder of many a myriad men, following exultant into fight sir palamede the saracen. now when a year and day are done sir palamedes is aware of blue pavilions in the sun, and bannerets fluttering in the air. forward he spurs; his armour gleams; then on his haunches rears the steed; above the lordly silk t

ome unknown, but surely some majestic beast. so followeth he the forest ways, remembering his knightly oath, and through the hot and dripping days ploughs through the tangled undergrowth. sir palamede the saracen came on a forest pool at length, remote from any mart of men, where there disported in his strength the lone and lordly elephant. sir palamede his forehead beat .o amorous! o militant! o lord of this arboreal seat. thus worshipped he, and stalking stole into the presence: he emerged. the scent awakes the uneasy soul of that majestic one: upsurged the monster from the oozy bed, and bounded through the crashing glades .but now a staring savage head lurks at him through the forest shades. sir palamedes, the saracen knight 25 this was a naked indian, who led within the city gate the f

to the nearer beast, that shuns the shock, and splits, and splits again, until the baffled warrior sees a myriad myriad swarms of these a-questing over all the plain. the good knight reins his charger in .now, by the faith of paladin! the subtle quest at last i hen. rides off the camelot to plight the faith of many a noble knight, sir palamede the saracen. 50 xxi now doth sir palamede advance the lord of many a sword and lance. in merrie england.s summer sun their shields and arms a-glittering glance and laugh upon the mossy mead. now winds the horn of palamede, as far upon the horizon he spies the questing beast a-feed. with loyal craft and honest guile they spread their ranks for many a mile. for when the beast hath heard the horn he practiseth his ancient wile, and many a myriad beasts

his fame runs through the land of khem: they flock, the peasant and the king. there he works many a miracle: the blind see, and the cripples walk; lepers grow clean; sick folk grow well; the deaf men hear, the dumb men talk. he casts out devils with a word; circleth his wand, and dead men rise. no such a wonder hath been heard since christ our god.s sweet sacrifice .now, by the glad blood of our lord. quoth palamede .my heart is light. i am the chosen harpsichord whereon god playeth; the perfect knight, the saint of mary..there he stayed, for out of memnon fs singing stone so fierce a questing barked and brayed, it turned his laughter to a groan. liber cxcvii 68 his vow forgot, his task undone, his soul whipped in god.s bitter school (he moaned a mighty malison) the perfect knight? the pe

y was the knight, his limbs were slack as new-slain dove.s; his knees no longer gripped the charger rude. listless, he aches; his purpose swims exhausted in the oily seas of laxity and lassitude. the soul subsides; its serious motion still throbs; by habit, not by will. and all his lust to win the quest is but a passive-mild devotion (ay! soon the blood shall run right chill .and is not death the lord of rest) there as he basks upon the cliff he yearns toward the beast; his eyes are moist with love; his lips are fain to breathe fond prayers; and (marry) if man fs soul were measured by his sighs he need not linger to attain. sir palamedes, the saracen knight 77 nay! while the beast squats there, above him, smiling on him; as he vows wonderful deeds and fruitless flowers, he grows so maudlin

LIBER CXLVIII SOLDIER AND THE HUNCHBACK

lin fs method of obtaining fire from heaven is better than that of prometheus or elijah. i am now writing by the light that franklin fs discovery enabled men to use. practically, gi concentrated my mind upon a white radiant triangle in whose centre was a shining eye, for 22 minutes and 10 seconds, my attention wandering 45 times h is a scientific and valuable statement. gi prayed fervently to the lord for the space of many days h means anything or nothing. anybody who cares to do so may imitate my experiment and compare his result with mine. in the latter case one would always be wondering what gfervently h meant and who gthe lord h was, and how many days made gmany. h my claim, too, is more modest than the christian fs. he (usually she) knows more about my future than is altogether pleasa

be helped; must be done. so. h nay! ftis a bad, bad rime. and only after the scourge that smites shall come the rod that consoles, if i may borrow a somewhat daring simile from abdullah haji of shiraz and the twenty-third psalm. well, i would much prefer to spend my life at the rod; it is wearisome and loathsome to be constantly flogging the tough hide of britons, whom after all i love. gwhom the lord loveth he chasteneth, and scourgeth every son that he receiveth. h1 i shall really be glad if a few of you will get it over, and come and sit on daddy fs knee! the first step is the hardest; make a start, and i will soon set the hunchback lion and the soldier unicorn fighting for your crown. and they shall lie down together at the end, equally glad, equally weary; while sole and sublime that

LIBER CXX

uments of the order (of thelemites) they are referred to as magister, adeptus, and zelator. the requirements to pass beyond the grade of zelator to the grade of adeptus are that the candidate has completed the regular training of the argentum astrum prior to the grade of adeptus. the requirements for passage beyond the grade of adeptus to the grade of magister are that the candidate be at least a lord of the paths of the vault of the adepts, that eleven years as an adeptus be completed, that the grade of babe of the abyss in the argentum astrum be completed, and that there be a retirement from all active work in the order involving contact with groups. there were several other and more stringent requirements that also had to be undergone according to the constitution: pledge forms had to b

rough the tuat. 23(1,1 (members assembled, clothed, throned) enter the hierophant (all rise and salute him) the "ceremony of recognition" followeth. but all, or one, shall show on entering the temple the mark of the beast lest the guardian of the temple be hasty with them. all words and numbers affirmed (crieth the hierophant or magus "abrahadabra. hail unto thee, heru-ra-ha, ra-hoor, abrahadabra lord of the day! the dark of the sun is sunk in the waters of amentet. let there be a gathering of the lords of silence" 111-11111-111 (he knocketh, he riseth, and giveth the 3 signs of. taking the weapon of which he means to work through out, or if he be assisted by a child, the appropriate weapon be advanced to the center and crieth "i am armed! i am armed! i am strong! i am strong (he goes to t

before the fire of my sword (in the east, the home of the sylphs "let the winds draw back at the waving of the spear (in the north, among the gnomes "i have imprisoned the inhabitants of earth. let them keep silence before me (returns to center "i am armed! i am strong! let them bow, before the splendor of ra-hoor-khuit (next he performeth the 4 adorations as taught unto the outer world "i am the lord of thebes, and i the inspired forth-speaker of mentu; for me unveils the veiled sky, the self-slain ankh-af-na-khonsu whose words are truth. i invoke, i greet thy presence, o ra-hoor-khuit! unity uttermost showed! i adore the might of thy breath, supreme and terrible god, who makest the gods and death to tremble before thee- i, i adore thee! appear on the throne of ra! open the ways of the kh

n them! my head is like unto the head of ra, and my limbs are strong as the limbs of tum. my tongue is the tongue of ptah& my throne is the throne of our lady ahathoor. i utter the words of my father tum; the handmaid of seb is constrained, and all are bowed in fear before me. they glorify me in their hymns; divine hair of seb is the name wherein they do invoke me to protect the earth, who am its lord and god. the god seb refreshing me maketh his. as mine own. the dwellers in amun bow down their heads unto me for i am their lord, their bull. i am more powerful than the lord of time; i shall enjoy the pleasures of love, and gain the mastery over millions of years (he then resumeth the throne of ra, as the might of god, saying "the light is mine; its rays consume me: i have made a secret doo

coffin. the officer approaches, now that the coffin has been carried into the darkened temple. he stops with a napkin dipped in the consecrated water the nostrils of the candidate, much distressing him "hail thou god temu, grant unto me the sweet breath that dwelleth in thy nostrils (the officer unstops the nostrils of the candidate, and breaths from his nostrils upon them "homage to thee, o thou lord of brightness, at the head of the great house, prince of the night& of thick darkness, i am come forth as a pure khu. my two hands are behind me and my lot is as that of my forefathers! o grant thou me thy mouth, that i may speak therewith, and guide thou to me mine heart in the hour of cloud and darkness (the officer removes the mouth wrapping, and kisses the candidate upon the mouth "homage

LIBER DCCCLX JOHN ST

rot cards..ed] to formulate sacrifice and pain self-inflicted; for i feel such a worm, able only to remain a few minutes at a time in a position long since .conquered. for this reason too i cut again the cross of blood; and now a third time will i do it. and i will take out the magical knife and sharpen it yet more, so that this body may fear me; for that i am horus the terrible, the avenger, the lord of the gate of the west. read ritual dclxxi [the nature of this ritual is explained later..ed] 5.10 i have returned from my shopping. strange how solemn and dignified so trivial a thing becomes, once one has begun to concentrate! i bought two pears, half a pound of garibaldi biscuits, and a packet of gaufrettes. i had a citron presse, too, at the dome. at the risk of violating the precepts of

e qualities of a true dream, yet i was not in any other sense asleep. i soon will be, though. it seems foolish to persist. 11.35. and indeed, though i tried to continue the mantra with its high aspiration to know adonai, i must have slept almost at once. the third day 6.55. now the day being gloriously broken, i awoke with some weariness, not feeling clean and happy, not burning with love unto my lord adonai, though ashamed indeed for that thrice of four times in the night i had been awakened liber dccclx 20 by this loyal body, urging me to rise and meditate.and my weak will bade it be at ease and take its rest.oh, wretched man! slave of the hour and of the worm! fifteen cycles of pr.n.y.ma put me right mentally and physically: otherwise they had little apparent success. 7.30. have breakfa

e immortal, even by amoun the giver of life, and by khem the mighty, whose phallus is like the pillar in karnak! even by myself and my male power do i conjure ye. amen. 12.20. i was getting sleepy when the oysters came. i now eat them in a yog. and ceremonial manner. 12.45. i have eaten my oysters, chewing them every one; also some bread and butter in the same manner, giving praise to priapus the lord of the oyster, to demeter the lady of corn, and to isis the queen of the cow. further, i pray symbolically in this meal for virtue, and strength, and liber dccclx 22 gladness; as is appropriate to these symbols. but i find it very difficult to keep the mantra going, even in tune with the jaws; perhaps it is that this peculiar method of eating (25 minutes for what could be done normally in 3)

; harden thyself against thy bitter fate; for at the end thou shalt find him; and ye shall enter in together into the secret palace of the king; even unto the garden of lilies; and ye shall be one for evermore. so mote it be! yet now.ah now!.i am but a dead man. within me and without still stirs that life of sense that is not life, but is as the worms that feast upon my corpse. adonai! adonai! my lord adonai! indeed, thou hast forsaken me. nay! 1 [ac is paraphrasing chaldaan oracles, fragment 198 in westcott edition] liber dccclx 24 thou liest, o weak soul! abide in the meditation; unite all thy symbols into the form of a lion, and be lord of thy jungle, travelling through the servile universe even as mau the lion very lordly, the sun in his strength that travelleth over the heaven of nu i

ra. i now feel alive again. it was very strange how calm and balanced i was: yet now i am again energised; may it be to the point of enthusiasm! people will most assuredly smile at this exalted mystic; his life seems made up of sleep and love-making. indeed, to-day i have been shockingly under the power of tamas, the dark sphere. but that is clearly a fatigue-effect from having worked so hard. oh lord, how long? 5.50. the mantra still ripples on. i am so far from the path that i have a real good mind to get maryt to let me perform the black mass on her at midnight. i would just love to bring up typhon, and curse osiris and burn his bones and his blood! at least, i now solemnly express a pious wish that the crocodile of the west may eat up the sun once and for all, that set may defile the h

LIBER DCCCXI ENERGIZED ENTHUSIASM

times were repeated at the top of each page; this has not been followed (c) ordo templi orientis. original key entry by bill heidrick for o.t.o. further proof-reading, formatting &c. by frater t.s. for celephais press. this e-text last revised 21.07.200filiber dcccxi energized enthusiasm a note on theurgy v a a publication in class c 1 i i a o the supreme one of the gnostics, the true god, is the lord of this work. let us therefore invoke him by that name which the companions of the royal arch blaspheme to aid us in the essay to declare the means which he has bestowed upon us! ii the divine consciousness which is reflected and refracted in the works of genius feeds upon a certain secretion, as i believe. this secretion is analogous to semen, but not identical with it. there are but few men

LIBER DCLXXI VEL PYRAMIDOS

the bell about his forehead, saying: 2 liber dclxxi the lustral water! smite thy flood through me.lymph, marrow and blood! anointing the wounds, say: the fire informing! let the oil balance, assain, assoil! the invoking spiral dance: so life takes fire from death, and runs whirling amid the suns. hail, asi! pace the path, bind on the girdle of the starry one! sign of the enterer. homage to thee, lord of the word! sign of silence. lord of the silence, homage to thee! repeat both signs. lord, we adore thee, still and stirred, beyond infinity. the secret word. m. m (blue, orange, yellow-green, yellow, orange, blue) bell. for from the silence of the wand unto the speaking of the sword, and back again to the beyond, this is the toil and the reward. this is the path of a w h. ho! this is the pa

this pain to ask admission to the shrine. i know not why. i ask in vain unless it be that i am thine. i am mentu his truth-telling brother, who was master of thebes from my birth. o heart of me! heart of my mother! o heart that i had upon earth! stand not thou up against me, a witness! oppose me not, judge, in my quest! 6 liber dclxxi accuse me not now of unfitness before the great god, the dread lord of the west (change this part to your own motto. work the scansion correctly: speak fair words for ou mh. may he flourish in the place of the weighing of hearts by the marsh of the dead, where the crocodiles nourish their lives on the lost, where the serpent upstarts. for though i be joined to the earth, in the innermost shrine of heaven am i. i was master of thebes from my birth; shall i die

shadow of the wings! i am a traitor! die the traitor.s death! he is slain by the sword. i am under the shadow of the wings! this last raises candidate erect. 8 liber dclxxi invoking spiral dance. now let me pace the path, bind on the girdle of the starry one! bar in northwest asar! who clutches at my throat (etc, to .balance, assain, assoil) in north. see horus. soul mastering terror is thy name! lord of the gods! dread lord of hell! i am come. i fear thee not. thy flame is mine to weave my maiden spell! i know thee, and i pass thee by. for more than thou am i! bar in southeast asar (rubric as before) in south. see isis. sorrow that eateth up the soul! dam of the gods! the blue sky.s queen. this is thy name. i come, control, and pass! i know thee, lady of teen i know thee, and i pass thee

pirit and water, and red blood! witness above, bright babe of birth, spirit, and father. that are god! as babe in egg, being born. for silence duly is begot and darkness duly brought to bed. the shroud is figured in my thought, the inmost light is on my head. unbind. sign of enterer. attack! i eat up the strong lions. i! fear is on seb, on them that dwell therein, behold the radiant vigour of the lord! sign of silence defence! i close the mouth of sebek, ply my fear on nile, asar that held not in! behold my radiant peace, ye things abhorred. 10 liber dclxxi for see! the gods have loosed mine hands: asar unfettered stands. hail, asi, hail! hoor-apep cries. now i the son of man arise and follow. dead where asar lies! lie down in sign of hanged man: i gild my left foot with the light. i gild

e light. i gild mine elbow with the light. i gild my navel with the light. i gild my heart wedge with the light. i gild my black throat with the light. i gild my forehead with the light. i gild my phallus with the light. the three-fold star cross-crowned, i rise partaker of the mysteries. rising in sign mulier asar un-nefer! i am thine waiting thy glory in the shrine, thy bride, thy virgin, ah my lord! smite through the spirit with thy sword asar un-nefer! rise in me the chosen catamite of thee come! o come now! i wait, i wait patient-impatient, slave of fate bought by thy glance. come now, come now vel pyramidos 11 touch and inform this burning brow. asar un-nefer! in the shrine make thou me wholly thine remove hoodwink. i am asar, worthy alone to sit upon the double throne. attack is min

LIBER DOMINI

rd breath, beginning with the lips closed, slowly opening the mouth to the maximum, then closing it again; it thus represents the complete course of the breath, and by analogy .the arising of the speech from the silence, and the return thereunto in the end (liber 15ouliber domini satanae with commentary 1. my power is above all power in the earth and beyond the stars, i am will itself, the mighty lord satan. comment: satan s power is, from our point of view as conscious beings on this planet, the greatest single meta-influence that we are aware of. although we are unsure as to the full range and extent of this power, it certainly pertains specifically to our planet and the development of life and consciousness thereupon. he is will, force, drive, and evolution by means of conflict. 2. none

oceed cautiously. 3. those who claim to be my chosen vessels are nothing but foul wind, blowing this way and that, stirring up the loose earth beneath my majesty. pay no heed to those who claim such authority on my behalf, they will merely lead you down the path of self-deceit. comment: satan has no human representative any more than does the force of gravity. those who make claims about the dark lord in an authoritative way are best treated with extreme scepticism, most often they do nothing but stir up the loose earth of gullible individuals. 4. the path to my power must always be tread alone, no other can lead you to me. comment: unlike other paths which focus on conversions and herd mentalities, the path of satan is for the individual alone. embracing this path is a choice which must b

create- the satanist should be wary of falling into a pit of selfdelusion created by his/her own mind. 10. i am pure fire. i consume all falsehood in my path and i know no fear. comment: satan s power can be likened to fire which purifies the worthy and destroys the false and baseless. all absolutist metaphysical doctrines and false moral claims are fearlessly dispatched by the power of the dark lord. 11. i am not to be sought in arcane rituals and the ceremonies of deluded charlatans. i am answerable to no commands or formulae, for i am power itself. comment: every ritual or ceremony has in common that it was devised by the minds of men. it is foolishness to think that these mind-creations can in any way compel the dark lord to act according to any will other than his own. 12. neither pr

prayers are for the sheep of dogmatic faith; satan is not a metaphysical santa claus. prayer is a denial of real causality and an excuse for inactivity and sheepishness. 13. my power can neither be contained nor compelled. i act as i will for my own purposes, and those who would seek to bind me in service i will surely destroy. i am your master, you are not mine. comment: satan is the master and lord of this earth- it is ridiculous to think that he can in any way be compelled to act, whether by ritual, prayer, or otherwise. failure to understand the relative stature of humans and the dark lord can only lead to selfdelusion. 14. only those who truly know my essence will be rewarded with a share of my divine power. my gift is precious and will be given only to the worthy. seek me earnestly

when listening to what others have to say about satan- his path is for the individual, and any inspiration from the master will be conveyed to the individual alone. no one can reveal satan to you, he must be sought and found personally. 15. if anyone says he has found my essence, they surely lie. my gift inspires silence, not empty boasting. comment: those who make grandiose claims about the dark lord and their relationships with him are almost certainly frauds. those who seek to gain attention for themselves by puffing up their own stature are the least likely to be true possessors of esoteric wisdom, whereas those who genuinely walk the path of the master are confident in their own existence and need no adulation heaped upon them by others. 16. i am the first being, before all others. ob

LIBER E

is better to try first, the easier form of the experiment, by guessing only the suit. 5. remember that in 78 experiments you should obtain 22 trumps and 14 of each other suit; so that, without any clairvoyance at all, you can guess right twice in 7 times (roughly) by calling trumps each time. 6. note that some cards are harmonious. thus it would not be a bad error to call the five of swords( gthe lord of defeat h) instead of the ten of swords( gthe lord of ruin h. but to call the lord of love (2 cups) svb figvra ix 3 for the lord of strife (5 wands) would show that you were getting nothing right. similarly, a card ruled by mars would be harmonious with a 5, a card of gemini with gthe lovers. h 7. these harmonies must be thoroughly learnt, according to the numerous tables given in 777. 8. a

LIBER HHH

es, the silent and virginal god. 11. then at last being well-fitted in body and mind, fixed in peace, beneath a favourable heaven of stars, at night, in calm and warm weather, mayst thou quicken the movement of the light until it be taken up by the brain and the spine, independently of thy will. liber hhh 8 if in this hour thou shouldst die, is it not written .blessed are the dead that die in the lord.13? yea, blessed are the dead that die in the lord!14 (c) ordo templi orientis. this e-text last revised 21.07.2004. key entry, formatting, and endnotes by frater t.s. for celephais press/ nu isis working group. 1 this is not quite a literal translation of the latin but gives the gist of it well enough. in contrast to the .waters of contemplation. the .flames of enthusiasm. were supposedly tr

LIBER III VEL JUGORUM

e described in a book by said author; a summary by crowley survives in his diariicliber iii vel jvgorvm v a a publication in class d 1 o 0. behold the yoke upon the neck of the oxen! is it not thereby that the field shall be ploughed? the yoke is heavy but joineth together them that are separate.glory to nuit and to hadit, and to him that hath given us the symbol of the rosy cross! glory unto the lord of the word abrahadabra, and glory unto him that hath given us the symbol of the ankh, and of the cross within the circle! 1. these are the beasts wherewith thou must plough the field; the unicorn, the horse, and the ox. and these shalt thou yoke in a triple yoke that is governed by one whip. 2. now these beasts run wildly upon the earth and are not easily obedient to the man. 3. nothing shal

LIBER ISRAFEL

formerly called ganubis h and is referred to the 20th key, gthe angel h1] 0. the temple being in darkness, and the speaker ascended into his place, let him begin by a ritual of the enterer, as followeth. 1. w procul, o procul este profani. 2. bahlasti! ompehda! 3. in the name of the mighty and terrible one, i proclaim that i have banished the shells unto their habitations. 4. i invoke tahuti, the lord of wisdom and of utterance, the god that cometh forth from the veil. 5. o thou! majesty of godhead! wisdom-crowned tahuti! lord of the gates of the universe! thee, thee, i invoke! o thou of the ibis head! thee, thee i invoke. thou who wieldest the wand of double power! thee, thee i invoke! thou who bearest in thy left hand the rose and cross of light and life: thee, thee i invoke. thou, whose

i invoke. 6. behold! i am yesterday, to-day, and the brother of to- morrow! i am born again and again. mine is the unseen force, whereof the gods are sprung! which is as life unto the dwellers in the watch-towers of the universe. 1 [more usually known as gjudgement h or gthe last judgement. h in crowley fs thoth deck it is called gthe aon. h. t.s] 2 liber israfel i am the charioteer of the east, lord of the past and of the future. i see by mine own inward light: lord of resurrection; who cometh forth from the dusk, and my birth is from the house of death. 7. o ye two divine hawks upon your pinnacles! who keep watch over the universe! ye who company the bier to the house of rest! who pilot the ship of ra advancing onwards to the heights of heaven! lord of the shrine which standeth in the c

firmament! i travel upon high! i tread upon the firmament of nu! i raise a flashing flame, with the lightning of mine eye! ever rushing on, in the splendour of the daily glorified ra: giving my life to the dwellers of earth. 9. if i say gcome up upon the mountains! h the celestial waters shall flow at my word. for i am ra incarnate! khephra created in the flesh! i am the eidolon of my father tmu, lord of the city of the sun! 10. the god who commands is in my mouth! the god of wisdom is in my heart! my tongue is the sanctuary of truth! and a god sitteth upon my lips. 11. my word is accomplished every day! and the desire of my heart realises itself, as that of ptah when he createth! i am eternal; therefore all things are as my designs; therefore do all things obey my word. therefore do thou

LIBER LIBERI VEL LAPIDIS LAZULI

to the hoofs of the horse. 10. thou art harder than tempered steel; there is no diamond beside thee. 11. did i not yield this body and soul? 12. i woo thee with a dagger drawn across my throat. 13. let the spout of blood quench thy blood-thirst, o my god! 14. thou art a little white rabbit in the burrow night. 15. i am greater than the fox and the hole. svb figvra vii 3 16. give me thy kisses, o lord god! 17. the lightning came and licked up the little flock of sheep. 18. there is a tongue and a flame; i see that trident walking over the sea. 19. a phoenix hath if for its head; below are two prongs. they spear the wicked. 20. i will spear thee, o thou little grey god, unless thou beware! 21. from the grey to the gold; from the gold to that which is beyond the gold of ophir. 22. my god! bu

from astor, o thou god of mine, gnarl fd and crook fd and devilish strong. 18. colder than all the ice of all the glaciers of the naked mountain was the wine it poured for me. 19. a wild country and a waning moon. clouds scudding over the sky. a circuit of pines, and of tall yews beyond. thou in the midst! 20. o all ye toads and cats rejoice! ye slimy things, come hither! 21. dance, dance to the lord our god! 22. he is he! he is he! he is he! 23. why should i go on? 24. why? why? comes the sudden cackle of a million imps of hell. 25. and the laughter runs. 26. but sickens not the universe; but shakes not the stars. 27. god! how i love thee! 28. i am walking in an asylum; all the men and women about me are insane. 8 liber liberi vel lapidis lazuli 29. oh madness! madness! madness! desirabl

inning worlds was but thy pleasure. 32. o white cat, the sparks fly from thy fur! thou dost crackle with splitting the worlds. 33. i have seen more of thee in the white cat than i saw in the vision of aons. 34. in the boat of ra did i travel, but i never found upon the visible universe any being like unto thee! 35. thou wast like a winged white horse, and i raced thee through eternity against the lord of the gods. 36. so still we race! 37. thou wast like a flake of snow falling in the pineclad woods. 38. in a moment thou wast lost in a wilderness of the like and the unlike. 39. but i beheld the beautiful god at the back of the blizzard.and thou wast he! 40. also i read in a great book. 41. on ancient skin was written in letters of gold: verbum fit verbum. 42. also vitriol and the hierophan

l my god! 44. yea, and the writing it is well. this is the voice which shook the earth. 45. eight times he cried aloud, and by eight and by eight shall i count thy favours, oh thou elevenfold god 418! 46. yea, and by many more; by the ten in the twentytwo directions; even as the perpendicular of the pyramid.so shall thy favours be. 47. if i number them, they are one. 48. excellent is thy love, oh lord! thou art revealed by the darkness, and he who gropeth in the horror of the groves shall haply catch thee, even as a snake that seizeth on a little singing-bird. 49. i have caught thee, o my soft thrush; i am like a hawk of mother-of-emerald; i catch thee by instinct, though my eyes fail from thy glory. 50. yet they are but foolish folk yonder. i see them on the yellow sand, all clad in tyria

all haply catch thee, even as a snake that seizeth on a little singing-bird. 49. i have caught thee, o my soft thrush; i am like a hawk of mother-of-emerald; i catch thee by instinct, though my eyes fail from thy glory. 50. yet they are but foolish folk yonder. i see them on the yellow sand, all clad in tyrian purple. 51. they draw their shining god unto the land in nets; they build a fire to the lord of fire, and cry unhallowed words, even the dreadful curse amri maratza, maratza, atman deona lastadza maratza maritza.maran! 52. then do they cook the shining god, and gulp him whole. 18 liber liberi vel lapidis lazuli 53. these are evil folk, o beautiful boy! let us pass on to the otherworld. 54. let us make ourselves into a pleasant bait, into a seductive shape. 55. i will be like a splend

LIBER LVII

microprosopus, by way of antithesis to macroprosopus, or the vast countance, which is one of the names of kether, the first sephira. the six sephiroth of which zauir anpin is composed, are then called his six members. he is also called ]lm, melekh, the king. the number 7. the seventh sephira is jxn, netzach, or firmness and victory, corresponding to the divine name twabx hwhy, ihvh tzabaoth, the lord of armies, and the angelic names \yhla, elohim, gods, and \ycycrt, tarshishim, the brilliant ones (daniel x, 6. the number 8. thence proceeded the feminine passive potency dwh, hod, splendour, answering to the divine name twabx \yhla, elohim tzabaoth, the gods of armies, and among the angels to \yhla ynb, beni elohim, the sons of the gods (genesis vi, 4. the number 9. these two produced dwsy

angelic hosts by the kerubim \ybwrk. now, each of these sephiroth will be in a certain degree androgynous, for it will be feminine or receptive with regard to the sephira which immediately precedes it in the sephirothic scale, and masculine or transmissive with regard 18 [or harmony] 19 [some qabalists allude to the idea of a lower and higher shekinah, the higher referred to binah. t.s[ 20 [lit .lord; also ]lm ynda, adonai melekh, my lord the king, and rah ynda, adonai ha-aretz, lord of earth] 14 liber lviii to the sephira which immediately follows it. but there is no sephira anterior to kether, nor is there a sephira which succeeds malkuth. by these remarks it will be understood how chokmah is a feminine noun, though marking a masculine sephira. the connecting link of the sephiroth is th

ue pronunciation is a most secret arcanum, and is a secret of secrets .he who can rightly pronounce it, causeth heaven and earth to tremble, for it is the name which rusheth through the universe. therefore when a devout jew comes upon it in reading from the scriptures, he either does not attempt to pronounce it, but instead makes a short pause, or else he substitutes for it the name ynda, adonai, lord. the radical meaning of the word is .to be. and it is thus, like hyha, eheieh, a glyph of existence. it is capable of twelve transpositions, which all convey the meaning of .to be; it is the only word that will bear so many transpositions without its meaning being altered. they are called the .twelve banners of the mighty name. and are said by some to rule the twelve signs of the zodiac. thes

the only word that will bear so many transpositions without its meaning being altered. they are called the .twelve banners of the mighty name. and are said by some to rule the twelve signs of the zodiac. these are the twelve banners. hwhy, whhy, hhwy, yhwh, hywh, wyhh, yhhw, hhyw, hyhw, whyh, hwyh, ywhh. there are three other tetragrammatic names, which are hyha, eheieh, existence; ynda, adonai, lord; and alga, agla. this last is not, properly speaking, a word, but is a notariqon of the sentence ynda \lwol rwbg hta, ateh gibor le-olahm adonai .thou art mighty for ever, o lord. a brief explanation of agla is this: a, the one first; a, the one last; g, the trinity in unity; l, the completion of the great work. but hwhy, the tetragrammaton, as we shall presently see, contains all the sephiro

r 358, messiach, q.v. note 32= 25, the divine will 41 [in the apocalpyse of john. t.s] on the qabalah 33 extended through motion. 64= 26, will be the perfect number of matter, for it is 8, the first cube, squared. so we find it a mercurial number, as if the solidity of matter was in truth eternal change. 35. alga, a name of god= ateh gibor le-olahm adonai .to thee be the power unto the ages, o my lord. 35= 5 7. 7= divinity, 5= power. 36. a solar number. hla. otherwise unimportant, but it is the mystic number of mercury. 37. hdyjy. the highest principle of the soul, attributed to kether. note 37= 111 3. 38. note 38 11= 418 q.v. in part ii. 39. dja hwhy, jehovah is one. 39= 13 3. this is then the affirmation of the aspiring soul. 40. a .dead. number of fixed law, 4 10, tetragrammaton, the le

LIBER LXVII THE SWORD OF SONG

the inveterate wrong! awake, awake, o sword of song! sand-founded reels the house of faith; up screams the howl of runing sect; out from the shrine flits the lost wraith .god hath forsaken his elect. confusion sweeps upon the throng. awake, awake, o sword of song! awake to wound, awake to heal by wounding, thou resistless sword! raise the prone priestcrafts that appeal in agony to their prostrate lord! raise the duped herd.they have suffered long awake, awake, o sword of song! my strength this agony of the age win through; my music charm the old sorrow of years: my warfare wage by iron to an age of gold. the world is old, and i am strong. awake, awake, o sword of song* the name of siegfried.s sword. introduction to .ascension day and pentecost. not a word to introduce my introduction! let

sist on taking the ordinary substantial creed your clergy preach from desk and pulpit each sunday; all the bible, shaking its boards with laughter as you read each sunday. ibsen43 to a full pit may play in the moon. if (lunars they) they thought themselves to be the play, it.s little the applause he.d get. i met a christian clergyman. the nicest man i ever met. we argued of the cosmic plan. i was lord roberts, he de wet.44* scots legal term for defendant. a romany word for woman. the rev. j. bowley. the conversation described actually occurred in mr. gerald kelly.s studio in paris. 185 190 195 200 205 210 215 ascension day. moral aspect of christianity to be discussed to prejudice of the metaphysical. orthodoxy to be our doxy. gipsies barred. henrik ibsen and h. g. wells. parson and poet

sentiments more bovine than a sane yak250 ever would ruminate upon, half sabbatarian and half khakimaniac, built up from paul and john, with not a little tincture of leviticus gabbled pro form, jaldi. la psittacus to aid the appalling hotch-potch; lyre and lute replaced by liar and loot, the harp and flute* proprietor of a circus and menagerie. hindustani: quickly. 220 225 230 235 240 245 250 255 lord george sanger* on the unknowable. how the creatures talk. ascension day 9 are dumb, the drum doth come and make us mute: the englishman, half huckster and half brute, raves through his silk hat of the absolute. the british don, half pedant and half hermit, begins .the ding an sich*.as germans term it. we stop him short; he readjusts his glasses, turns to his folio..twill eclipse all precedent

first, to that exact event you christians celebrate to-day. we stand where the disciples stood and see the master float away into that cloudlet heavenly-hued receiving him from mortal sight. which of his sayings prove the true, lightning-bescrawled athwart the blue? i say not, which in hearts aright are treasured? but, what after ages engrave on history.s iron pages? this is the one word of .our lord .i bring not peace; i bring a sword. in this the history of the west55 bears him out well. how stands the test? one-third a century.s life of pain. he lives, he dies, he lives again, and rises to eternal rest of bliss with saints.an endless reign! leaving the world to centuries torn by every agony and scorn, and every wickedness and shame taking their refuge in his name. no yogi shot his chan

carce forty.we.ll hope at three score you.ll be more of a singer, and less of a whore. each to his trade! live out your life! fondle your child, and buss your wife! trust not, fear not, street straight and strong! don.t worry, but just get along. i used to envy all my balti coolies21 in an inverse kind of religious hysteria, though every one a perfect fool is, to judge by philosophic criteria, my lord archbishop. the name of winchester, harrow, or eton22 makes them not two inches stir. 125 they know not trinity, merton, or christchurch; they worship, but not at your back-pews-high-priced church. i.ve seen them at twenty thousand feet on the ice, in a snow-storm, at night fall, repeat their prayer23.will your grace do as much for your three as they do for their one? i have seen.may you see!

LIBER LXXVIII

f the celestial heavens which lie around the north pole, and above the respective cherubic signs of the zodiac, and they form the thrones of the powers of the four aces. the twelve cards, the four kings, queens and princes rule the dominion of the celestial heavens, between the realm of the four princesses and the zodiac, as is hereafter shewn. and they, as it were, link together the signs. v the lord of the flame and the lightning; the king of the spirits of fire knight* of wands a winged warrior riding upon a black horse with flaming mane and tail: the horse itself is not winged. the rider wears a winged helmet (like the old scandinavian and gaulish helmet) with a rayed crown, a corslet of scale-mail and buskins of the same, and a flowing scarlet mantle. above his helmet, upon his curass

beneath her firmly placed feet are leaping flames of fire. brilliance, courage, beauty, force, sudden in anger or love, desire of power, enthusiasm, revenge. if ill dignified, she is superficial, theatrical, cruel, unstable, domineering. she rules the heavens over one quadrant of the portion around the north pole. e of b princess and empress of the salamanders. throne of the ace of wands. ix the lord of the waves and the waters; the king of the hosts of the sea knight of cups a beautiful, winged, youthful warrior with flying hair, riding upon a white horse, which latter is not winged. his general equipment is similar to that of the knight of wands, but upon his helmet, cuirass and buskins is a peacock with opened wings. he holds a cup in his hand, bearing the sigil of the scale. beneath h

up from which a turtle issues. her mantle is lined with swansdown, and is of thin floating material. sweetness, poetry, gentleness and kindness. imaginative, dreamy, at times indolent, yet courageous if roused. when ill dignified she is selfish and luxurious. she rules a quadrant of the heavens around kether. e of c princess and empress of the nymphs or undines throne of the ace of cups. xiii the lord of the winds and the breezes: the king of the spirits of air knight of swords a winged warrior with crowned winged helmet, mounted upon a brown steed. his general equipment is as that of the knight of wands, but he wears as a crest a winged six-pointed 18 liber lxxviii star, similar to those represented on the heads of castor and pollux the dioscuri, the twins gemini (a part of which constell

; and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. beneath her feet are white clouds. wisdom, strength, acuteness; subtlety in material things: grace and dexterity. if ill dignified, she is frivolous and cunning. she rules a quadrant of the heavens around kether. e of d princess and empress of the sylphs and sylphides. throne of the ace of wands. xvii the lord of the wide and fertile land; the king of the spirits of earth knight of pentacles a dark winged warrior with winged and crowned helmet: mounted on a light brown horse. equipment as the knight of wands. the winged head of a stag or antelope as a crest. beneath the horse fs feet is fertile land with ripened corn. in one hand he bears a sceptre surmounted by a hexagram: in the other a pentacle

ve power, because they restore a firm basis. powerful for good or evil. twklm fixed, culminated, complete force, whether good or evil. the matter thoroughly and definitely determined. ultimating force. follow the particular descriptions of each of the thirty-six cards: with full meanings. decan-cards are always modified by the other symbols with which they are in contact. 28 liber lxxviii xxi the lord of strife five of wands two white radiant angelic hands issuant per nubes dex-ter and sinister. they are clasped together in the grip of the first order, i.e. the four fingers of each right hand crooked into each other, the thumbs meeting above; and they hold, at the same time, by their centres, five wands or torches which are similar unto the wands of a zelator adeptus minor. one wand is upr

LIBER MMCMXI NOTE ON GENESIS

ust the elohim be also male and female. now in the first of these mysterious three verses in exodus xiv. wherein the divided name is hidden it is written .and went the angel of the elohim before the camp &c. and this angel of the elohim \yhla ]alm, is the manifestations of their presence. now ]alm hath the number 91, which is also the number of ynda hyhw, wherefore by gematria .tetragrammaton our lord. is the angel of the elohim of the divided name. therefore is the tetragrammaton symbolic of the manifested presence of the elohim; and if the elohim be male and female, so also must be the tetragram. also is the number of ma (also 91) by aiq bekar 1+4+5= 10.the perfection of the sephiroth. a note on genesis 7 one father eternal. one son eternal. 4. 1. 2. 3. one mother eternal. fig. ii..the t

eserve intact the ten-ness of the sephiroth. showing how by that very eating of the fruit of the tree of knowledge of good and of evil should come the saving of mankind; for daath is the priceless gift of knowledge and intellect whereby cometh salvation. wherefore also is 11 the key number of the great saviour fs name (hwchy= 29= 11, and this is also in the taro the wheel of the great law, k, the lord of the forces of life. liber mmcmxi 18 nine chambers that number which contains in itself all the properties of protean matters: howsoever you may multiply it the key of its numbers is ever 9. fitting symbol of ever-changing matter which ever in its essence is one.one and alone! thus with the first appearance of the number of matter does the first verse of b.rasheth close: formulating in itse

0+6+5= 326 which we can then reduce as 3+2+6= 11 .the characters of heaven with thy finger &c. is from an english translation of the .rosicrucian prayer. which appeared in the second part of geheime figuren der rosenkreuzer (an eighteenth century german alchemical- rosicrucian work, as used in the adeptus minor ritual of the r.r. et. a.c. the latin motto on the final emblem translates as .may the lord our god, who gave unto us the signs, be blessed. it is a slight adaptation of a latin motto which appeared on the figure of the .golden and rosy cross. in geheime figuren (which design was in turn borrowed by mathers for the reverse of the .complete symbol of the rose cross. in the r.r. et a.c. ta.liber mmm the studentship syllabus of the 4 iot liber mmm this course is an exercise in the disc

LIBER O

ut about forms from any other pantheons which particularly appeal to you. 7 see for example budge.s gods of the egyptians. 8 this represents the g.d. practice, derived from levi; there are variations around this point. 9 some practitioners prefer to vibrate ihvh .spelt out. i.e. as yod heh vau heh. similarly, since agla is a notariqon (acronym) of a hebrew phrase meaning .thou art might for ever, lord. some practitioners enunciate each letter distinctly rather than pronouncing it as a bisyllable. 10 you should turn back to the east thus completing the circle before doing this. svb figvra vi. 19 11 this is generally interpreted as: the active equilibrating pentagram with the name ahih and the sign of rending the veil to be given before the pentagram of air or fire, the passive equilibrating

LIBER SAMEKH

reath (u) through willed breath (m) and stopped breath (gn) to continuous breath, thus symbolizing the whole course of spiritual life. a is the formless zero; u is the sixfold solar sound of physical life, the triangle of soul being entwined with that of body; m is the silence of gdeath h; gn is the nasal sound of generation and knowledge. liber samekh svb figvra dccc 8 section ff. 1. this is the lord of the gods. 2. this is the lord of the universe. 3. this is he whom the winds fear. 4. this is he, who having made voice by his commandment is lord of all things, king, ruler and helper. hear me, and make all spirits subject unto me, so that every spirit of the firmament and of the ether: upon the earth and under the earth: on dry land and in the water: of whirling air, and of rushing fire:

d fire! h iou g indwelling soul of myself! h pur (vide supra) iafth g sun-lion-serpent, hail! all hail, thou great wild beast, thou i a o! h iaeo g breaths of my soul, breaths of mine angel! h ioou g lust of my soul, lust of mine angel! h abrasax (vide supra) sabriam g ho for the sangraal! ho for the cup of babalon! ho for mine angel pouring himself forth within my soul! h oo g the eye! satan, my lord! the lust of the goat! h point i 9 ff g mine angel! mine initiator! thou one with me.the sixfold star! h ad-on-a-i* g my lord! my secret self beyond self, hadit, all-father! hail, on, thou sun, thou life of man, thou fivefold sword of flame! thou goat exalted upon earth in lust, thou snake extended upon earth in life! spirit most holy! seed most wise! innocent babe! inviolate maid! begetter o

9 he acclaims his angel as having laid down the law of love as the magical formula of the universe, that he[ gabrogate are all rituals, all ordeals, all words and signs. ra-hoor khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer, hoor in his secret name and splendour is the lord initiating. h] point ii 13 may resolve the phenomenal again into its noumenal phase by uniting any two opposites in ecstatic passion. line 10 he acclaims his angel as having appointed that this formula of love should effect not only the dissolution of the separateness of the lover into his own impersonal godhead, but their co-ordination in a gchild h quintessentialized from its parents to con

ne, and one that is one in three, to conceal them in six!27 the wand to all cups, and thy disk to all swords, but betray not thine egg! moreover also is iaf verily 666 by virtue of number;28 and this is a mystery of mysteries; who knoweth it, he is adept of adepts, and mighty among magicians! now this word sabaf, being by number threescore and ten* is a name of ayin, the eye, and gthe devil h our lord, and the goat of mendes. he is the lord of the sabbath of the adepts, and is satan, therefore also the sun, whose number of magick is 666, the seal of his servant the beast.29 but sa is 61, ain, the naught of nuit; ba means ggo, h for hadit, and f is their son the sun, who is ra- hoor-khuit. so then let the adept set this30 sigil upon all the words he hath writ in the book of the works of his

by virtue of mind ardour towards him, and of this ritual that i bestow upon men my fellows, and most of of his great love that he beareth to me. yea, verily, he led me to the abyss; he bade me fling away all that i had and all that i was; and he forsook me in that hour. but when i came beyond the abyss, to be reborn within the womb of babalon, then came he unto me abiding in my virgin heart, its lord and lover! also he made me a magus, speaking through his law the word of the new aon, the aon of the crowned and conquering child. thus he fulfilled my will to bring full freedom to the race of men. yea, he wrought also in me a work of wonder beyond that, but in this matter i am sworn to hold my peace* see the maps gminutum mundum h in the equinox i (2, 3) and the general relations detailed i

LIBER SEPTEM REGUM SANCTORUM

ourge was probably a flail used for threshing grain. the script also has one speech given by the hierophant who is mentioned nowhere else. 2 (note: this ceremony can be adapted for working by two officers, the hegemon assuming each time a different coloured cloak& the appropriate god-form. but it is most desirable that the full complement of nine should assist) hail unto thee, osiris, triumphant, lord of amennta, lord of enenet! hail unto thee, all glorious sun of mercy& justice, upon whose head is the golden crown of light that is invisible to men! hail unto thee, hail unto thee, sole light in our darkness! hail unto thee through whom alone.)5 may attain unto the brotherhood immortal. deign to guide this aspirant in the straight path& let him not fall into the way of those who err (there

LIBER TURRIS

rt hath so noxious a shade; yet harmless and unharmed, and undismayed, pines in her prison an unsullied maid. 1 this is also the gopening of the eye of shiva. h ed. 2 mayan, the magician, or mara. also the dweller on the threshold in a very exalted sense. ed. svb figvra xvi 3 penned by the master mage to his desire, she baffles his seductions and his ire, praying god fs all-annihilating fire. the lord of hosts gave ear unto her song: the lord of hosts waxed wrathful at her wrong. he loosed the hound of heaven from its thong. violent and vivid smote the levin flash. once the tower rocked and cracked beneath its lash, caught inextinguishable fire; was ash. but that same fire that quelled the robber strife, and struck each being out of lust and life, left the mild maiden a rejoicing wife. 12

s choked up with rubbish from the ages; rubble and clay and sediment and stone, delight of lizards and despair of sages. only the lightning from his hand that sits, and shall sit when the usurping tyrant falls, can purge that wilderness of wills and wits, let spring that fountain in eternal halls. 14. and this: 15. sulphur, salt, and mercury: which is master of the three? salt is lady of the sea; lord of air is mercury. now by god fs grace here is salt fixed beneath the violet vault. now by god fs love purge it through with our right hermetic dew. 4 liber tvrris vel domvs dei now by god wherein we trust be our sophic salt combust. then at last the eye shall see three in one and one in three, sulphur, salt, and mercury, crowned by heavenly alchemy! to the one who sent the seven glory in the

LIBER TZADDI

ard it, let these things be discovered by the right ingenium of the practicus (c) ordo templi orientis. this e-text last revised 11.06.2004. key entry, formatting &c. by frater t.s. for celephais press/ nu isis working group. notes signed ged h are believed to be by crowley acting as his own editctliber tzaddi vel hamvs hermeticvs svb figvra xc v a a publication in class a 1 0. in the name of the lord of initiation, amen. 1. i fly and i alight as an hawk: of mother-of-emerald are my mighty-sweeping wings. 2. i swoop down upon the black earth; and it gladdens into green at my coming. 3. children of earth! rejoice! rejoice exceedingly; for your salvation is at hand. 4. the end of sorrow is come; i will ravish you away into mine unutterable joy. 5. i will kiss you, and bring you to the bridal

er and joy so faster will i push them. 43. they shall in their turn speak from this invisible throne; their words shall illumine the worlds. 44. they shall be masters of majesty and might; they shall be beautiful and joyous; they shall be clothed with victory and splendour; they shall stand upon the firm foundation; the kingdom shall be theirs; yea, the kingdom shall be theirs. in the name of the lord of initiation. amenliber v vel reguli a: a: publication in class d. being the ritual of the mark of the beast: an incantation proper to invoke the energies of the aeon of horus, adapted for the daily use of the magician of whatever grade. the first gesture. the oath of the enchantment, which is called the elevenfold seal. the animadversion towards the aeon. 1. let the magician, robed and arme

LIBER V VEL REGULI

d the whole utterance chanted in the attitude of ptah) the final gesture. this is identical with the first gesture* 8 liber v vel reguli (here followeth an impression of the ideas implied in this paan.)7 i also am a star in space, unique and self-existent, an individual essence incorruptible; i also am one soul; i am identical with all and none. i am in all and all in me; i am, apart from all and lord of all, and one with all. i am a god, i very god of very god; i go upon my way to work my will; i have made matter and motion for my mirror; i have decreed for my delight that nothingness should figure itself as twain, that i might dream a dance of names and natures, and enjoy the substance of simplicity by watching the wanderings of my shadows. i am not that which is not; i know not that whi

lion. or as .the old serpent. instead of an .angel of light. the twins of set-isis, harlot and beast, are busy with that sodomitic and incestuous lust which is the traditional formula for producing demi-gods, as in the cases of mary and the dove, leda and the swan, etc. the card is xi, the number of magick avd: aleph .the fool. impregnating the woman according to the word of yod, the angel of the lord! his sister has seduced her brother beast, shaming the sun with her sin; she has mastered the lion, and enchanted the serpent. nature is outraged by magick; man is bestialized and woman defiled. the conjunction produces a monster; it affirms regression of types. instead of a man-god conceived of the spirit of god by a virgin in innocence, we are asked to adore the bastard of a whore and a bru

LIBER XLI THIEN TAO

has even mortgaged the very palace in which your lordship has been asleep; a body of madmen has seized the reins of government. h gthe synagogue of satan! h gasped the outraged daimio. g.and you are everywhere hailed as the godfather of your country! h gdo not tell me that the british war has ended disastrously for us! h and he called for the elaborate apparatus of hari-kiri. gon the contrary, my lord, the ridiculous sa mon, who would never go to sea because he was afraid of being sick, although his genius for naval strategy had no equal in the seven abysses of water, after a month as stowaway on a fishing boat (by the orders of kwaw) assumed the rank of admiral of the fleet, and has inflicted a series of complete and crushing defeats upon the british admirals, who though they had been on

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

id thor kenning, and in fact gprince of bilskirnir h is attested in the skaldic corpus. the meaning of the name is unclear, but it seems to be either gsuddenly illuminated [by lightning] h or geverlasting. h see also thrudvangar blain in voluspa, stanza 9, apparently an alternate name for ymir: then all the powers went to their judgment seats the very holy gods, and discussed, who should form the lord of dwarfs, out of the blood of brimir and the limbs of blain. containing as it does the adjective gblue, h the name might refer to the blue sky. it is, however, also found in the thulur as a dwarf name. see also brimir bolthor(n) father or grandfather of bestla, odin fs giant mother. the form gbolthor h is found in havamal, stanza 140, where he is referred to as the father of bestla and of a

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

ns its attention to the dwarfs just after the asir have created the cosmos, arranged for time reckoning, and acquired gold. the asir were blissful guntil three came/ giant maidens/ very powerful/ out of jotunheimar h (stanza 8. for the first of several times in the poem, when crisis threatens, the gods repair to their gjudgment seats. h on this occasion they consider gwhich dwarfs are to create a lord h (codex regius) or gwho is to create troops of dwarfs h (hauksbok) gout of bloody surf and out of dark limbs h (codex regius. the passage is difficult, and the editions ordinarily render it as something like gwho should create a lord of dwarfs out of the blood of brimir and out of the limbs of blain. h the following stanza, however, is clear: there motsognir had become the foremost of all dw

not specifically named as gungnir, odin throws a spear over an opposing army, was gwounded with a spear and given to odin, myself to myself, h when he hung on the tree in his self-sacrifice according to havamal, stanza 138, and had himself marked with a spear when he died, as did njord, according to the historicized account of the asir in the early chapters of ynglinga saga. skalds call odin the lord and god of the spear. see also odin references and further reading: julius schwietering, gwodans speer, h zeitschrift fur deutsches altertum 60 (1923: 290.292, reprint in schwietering, philologische schriften, ed. friedrich ohly and max wehrli (munich: w. fink, 1969, 234.236, advances the clever but almost certainly wrong idea that advances in military technology promoted odin, god of the spe

vestfold gback to ingunar-frey, as pagans called their god. h thjodolf fs poem is retained in snorri sturluson fs ynglinga saga, where snorri refers to yngvi-frey. clearly the two forms of the name are related, and on a purely linguistic basis one would say gyngvi-frey h has a scandinavian form and gingunar-frey h a west germanic form; beowulf 1319 refers to the king of the danes as frea ingwina (lord of the friends of ing, and a figure named ing is also found in the old english rune poem. however, norse ingunar cannot be directly equated with old english ingwina, and what the norse form means remains open to debate. formally it looks like a genitive singular (ingun fs frey, and scholars have speculated that ingun could have been the earth or some other female deity. there may also be an a

LUCIFERIAN SORCERY

manity; he is the spirit force of fire and light. lucifer would be considered the same as the thelemic aiwass, the spirit of the 93 current that brings love and positive self-growth through magick. the word magick itself is defined as ascending. lucifer is prometheus, the one who brought the fire of imagination to mankind. lucifer is known in the witches sabbat covens as the egyptian god set, the lord of storms and chaos and the bearer of the black flame. thus, lucifer revealed, is the initiator by fire and the creator of the left hand path. lucifer, as being the shadow form of our imagination, thus shaitan the adversary, gives us the ability to open the gates of self-initiation through the witches sabbat mysteries. 4 we are required to have the individual love of self, strength and determ

ones spirit to fly in the night as any ancestral form such as bat, owl, wolf or human form allows the shadow or soul (called ba in egyptian systems) to nourish from the sleepers and achieve a hidden knowledge transmitted only by the path of the unseen. it is from this that we awake, and to be understood clearly, advance us in the image of the prince of darkness whom is ultimately revealed as the lord of light. upon the great meeting of lilith, the witch queen of the sabbat, shall the woman emerge as the model for the goddess to manifest in the earth. therefore shall the woman dress, think and align herself with this positive and balanced image of death and life, that through the witchcraft shall she set herself up as queen and mistress of the beast 666, whom is the solar force of creation

h means bloodletter. the ritual itself moved on with the sorcerers dancing to the chant of iwwaiy, which they moved widdershins around which brought ecstasy and the winding sheets covered them. they used the al-dhamme to sacrifice a rooster by cutting its throat, then marking themselves with a small cut. the ceremony would sometimes begin again by dancing and religious ecstasy. the rabbana (their lord) is considered close to the blacksmith. the blacksmith, within the european craft itself is the symbol of tubal cain, the first of the witch blood. tubal-qayin2 as it is sometimes spelled is the blacksmith whose forge is the heart of the witches sabbat craft. the child of asmodeus (called often samael) and lilith, is considered the bringer of gnosis to humanity. other legends give tubal cain

ity of astral independence. one chant of initiation is meant to be practiced by the solitary witch who seeks the light of lucifer, from which she or he shall invoke under the stars in the wood of their heritage, or the temple consecrated to the great work. by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! 10 i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blo

magick and achieve the gnosis of which he/she seeks after. this is primarily an individual process 13 and involves a large amount of personal dedication. the results, or treasure of the work is rewarded to those who essentially step through the veil of waking into dreaming and emerge upon the hill of the sabbat, encompassing the circle of the witchblood whom have offered unto asmodeus, the waking lord of the sabbath. the order of phosphorus, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the witches sabbat lineage that is present within some of its initiates. it is very much like a call of the blood, it whispers on the webs of dreams from which you are slowly lif

LUCIFERIAN SORCERY AND SET TYPHON

the world in ancient egypt, from what the gods practice shall some adepts practice as well. in the tuat, a demon-serpent called sati-temui who was seventy cubits long and was said to grow strong from devouring the souls of the dead who were there. there is also a mention of a serpent called akriu who was also an enemy of ra as well. there was a place of fire in the tuat as well, where there was a lord in the form of a giant serpent who held the power of the evil eye. this serpent would seduce his prey and then devour their spirits. know that the forms of set are many, the god of darkness and war is also a creative god of progression and shape shifting. he survives by transformation. the path of sorcerous arte known as luciferian witchcraft, is perhaps becoming a clearer subject under the s

illustrations of the sabbat in various forms, including many infernal aspects of his early career. kenneth grant later illustrated much of spare's luciferian gnosis in his legendary work "images and oracles of austin osman spare. the sabbat of the witches is a dreaming aspect of the imagination, of strengthening the self into the arcana of the cunning fire, or black flame. the lore of cain as the lord of horsemen is the earthen bound spirit who kindles the very flame of self, the illumination of iblis/shaitan. he or she is a vessel reflecting its unique touch, different from all others, as well as each other who make walk a similar path. it is within the nature of the ourobouros bound mirror that we emerge into the dream of spirit flight, when the sun is the black essence of creation, that

e it. azothoz reaches into the current of magick to manifest itself in the initiate who may be of this essence, born by the spark of djinn fire to witch blood. this is a luciferian process of self- liberation which invites a deeper understanding of daemon and angel, their union outside of a christian standpoint. it is the otherness which individuals may seek to inspire, bringing one closer to the lord of storms and chaos, set to a spirit of order in the self. when writing of angels, a point of the `angelick familiar, luciferian angel or holy guardian angel may be observed, higher aspects of our consciousness, while `demonic familiar is the lower, bestial aspects of our consciousness, atavisms, the shadow itself. here is the essence of ahriman as the bringer of shadow, from which we encircl

n lore, apep is by cipher and study nothing more than set revealed, his primal draconian aspect of self. apep embodies the very essence of set and may even be considered associated with his shadow or demonic form. in the tenth and eleventh sections of the tuat set-heh is shown as being to the left of the gods in a fiery place, horus standing in front of setheh in the form of a serpent. anubis the lord of jackals and opener of the way, anubis is hermes, the gateway unto death. anubis is a tester, one who would way the heart of he or she that sought to emerge or dive unto the celestial or infernal realms. anubis is also a mortuary god, residing over embalming and funeral preparations. within luciferian sorcery, one undertakes the mask of anubis to become like anubis, some may seek the shades

m which exists through the fetish or storehouse, but ultimately is a repose of the sorcerer's consciousness. a vampyre within the context written of here is a word denoting the essence of the myths of old, essentially a predatory spirituality which the black adept slowly transforms into upon the path. cain known also as chiva, or chioa, the beast offspring of samael and lilith. tubal-qayin is the lord of the horsemen, the luciferian patron of the path, the initiator. cain in some areas of the luciferian witchcraft gnosis is an earth form of set, the form imposed in flesh and greenery, the desert and the caverns of the earth. cain may be viewed as a symbolic form of awakening, and much of the luciferian witchcraft gnosis is based upon the self-initiatory association with cain. cain is also

LUCIFERIAN WITCHCRAFT AN INTRODUCTION

blication as sabbatic sorcery and set and has since been advanced accordingly and fully updated. suggested reading: luciferian witchcraft by michael fialuciferian witchcraft a modern approach to a medieval magickal art- an introduction by micheal ford 2001 by the oath of belial and saturn, the awakening of hidden light the lifting of flesh through dream and chant i call upon thee, asmodeus, devil lord of the winds of forests and caves speak upon the web of dreams, i invoke thee within my very essence, by serpent and wolf by fire and earth, ice and snow, desert and heat pass beyond the veil little known by most, for i am a child of this flesh! i offer now my dedication of my own will to the powers of night, and of the great work itself! that through my dedication to the path of witch blood

rk magick and achieve the gnosis of which he/she seeks after. this is primarily an individual process and involves a large amount of personal dedication. the results, or treasure of the work is rewarded to those who essentially step through the veil of waking into dreaming and emerge upon the hill of the sabbat, encompassing the circle of the witchblood whom have offered unto asmodeus, the waking lord of the sabbath. the order of phosphorus, being a luciferian group focused on solitary, ceremonial and individual growth through one discovering his/her own foundation of magickal practice recognizes the importance of the sethian witchcraft lineage that is present within some of its initiates. it is very much like a call of the blood, it whispers on the webs of dreams from which you are slowly

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

e its existence using the tools of science. in effect, these people are putting science on its head. we conclude this section on scientific thinking with a quote attributed to the famous british mathematician and logician sir bertrand russell. when asked what he would say were he to find himself before the pearly gates face to face with the almighty, russell quipped that his response would be, oh lord, why did you not provide more evidence? unfortunately, darwinism ends with -ism many words with an -ism ending (capitalism, socialism, catholicism, protestantism, colonialism, marxism, existentialism, etc) suggest a system of beliefs, a philosophy, a doctrine, or association with a political party. it is, of course, not darwin himself who crafted the word darwinism. but the 10 evolution and r

one version restricts itself to saying that some sort of substance, prakrit, is at the origin of all that exists in the universe. another version is much more descriptive; it explains how the universe is reborn multiple times in cycles of destruction and creation. in this story, each new creation originates from a vast ocean that washes upon the shores of nothingness. in the middle of this ocean, lord vishnu, asleep in the coils of a giant cobra, is awakened by the sound of om, the sacred syllable. this is how the dawn of creation breaks. from vishnu s navel appears a lotus flower, within which is brahma, the god of creation. vishnu then orders brahma to re-create the cosmos, and he and the cobra disappear. brahma uses parts of the lotus flower to build the universe, including earth, which

MACNULTY W KIRK KABBALAH AND FREEMASONRY

ys and will of god, the omnipotence and mercy of an offended creator; then law, as directing us to distribute justice to our neighbour, and relieve those who are oppressed or suffer wrong. the royal art was beyond all doubt coeval with the above sciences,"32 we should note the parallel between this statement and the traditional kabbalistic teaching which says that immediately after "the fall" the lord sent the archangel raziel (whose name means "the secrets of god) to teach adam the ways by which his lost status could be regained. harper goes on to say that the "royal art" was transmitted from adam through methuselah to noah (and so on) who preserved it. with a veneration and prudence suitable to its great importance "33 then he goes on to say that mankind. adhered to the lessons of nature

el hai shaddai, the living almighty, the presence of divinity. in this realization he knows not from reading, not from being told, figure 21. representation of a royal arch chapter from the domatic ritual book figure 22. the royal arch chapter superimposed on the tree of life. figure 23. the divine persona at the yesod of azilut. but from his own experience the truth of the biblical sayings "the lord is in his holy temple" and. ye are the temple" if you know this, you know enough. editor's note: this paper was originally presented at a conference on the subject of kabbalah and its influence on the english mystical tradition held at the ashmolian museum at oxford in may 1999. the article deals specifically with engliah masonry, and it provides an opportunity to appreciate the local differe

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

e lowest creation out of the substance called pleroma. one group of the gnostics was of the opinion that the demiurgus was the cause of all misery and was an evil creature, who by building this lower world had separated the souls of men from truth by encasing them in mortal vehicles. the other sect viewed the demiurgus as being divinely inspired and merely fulfilling the dictates of the invisible lord. some gnostics were of the opinion that the jewish god, jehovah, was the demiurgus. this concept, under a slightly different name, apparently influenced medi val rosicrucianism, which viewed jehovah as the lord of the material universe rather than as the supreme deity. mythology abounds with the stories of gods who partook of both celestial and terrestrial natures. odin, of scandinavia, is a

mysteries, thomas taylor sums up their purpose as follows "the lesser mysteries were designed by the ancient theologists, their founders, to signify occultly the condition of the unpurified soul invested with an earthy body, and enveloped in a material and physical nature" the legend used in the lesser rites is that of the abduction of the goddess persephone, the daughter of ceres, by pluto, the lord of the underworld, or hades. while persephone is picking flowers in a beautiful meadow, the earth suddenly opens and the gloomy lord of death, riding in a magnificent chariot, emerges from its somber depths and, grasping her in his arms, carries the screaming and struggling goddess to his subterranean palace, where he forces her to become his queen. it is doubtful whether many of the initiate

ries, but in a somewhat unusual manner. it was believed that at midnight the invisible worlds were closest to the terrestrial sphere and that souls coming into material existence slipped in during the midnight hour. for this reason many of the eleusinian click to enlarge the rape of persephone. from thomassin's recucil des figures, groupes, themes, fontaines, vases et autres ornements. pluto, the lord of the underworld, represents the body intelligence of man; and the rape of persephone is symbolic of the divine nature assaulted and defiled by the animal soul and dragged downward into the somber darkness of hades, which is here used as a synonym for the material, or objective, sphere of consciousness. in his disquisitions upon the painted greek vases, james christie presents meursius' vers

er world, he slew the titans in order that the divine idea might not be entirely lost. from the ashes of the titans he formed mankind, whose purpose of existence was to preserve and eventually to release the bacchic idea, or rational soul, from the titanic fabrication. jupiter, being the demiurgus and fabricator of the material universe, is the third person of the creative triad, consequently the lord of death, for death exists only in the lower sphere of being over which he presides. disintegration takes place so that reintegration may follow upon a higher level of form or intelligence. the thunderbolts of jupiter are emblematic of his disintegrative power; they reveal the purpose of death, which is to rescue the rational soul from the devouring power of the irrational nature. man is a co

f the tammuz rites. being the esoteric god of the sun, tammuz did not occupy a position among the first deities venerated by the babylonians, who for lack of deeper knowledge looked upon him as a god of agriculture or a vegetation spirit. originally he was described as being one of the guardians of the gates of the underworld. like many other savior-gods, he is referred to as a "shepherd" or "the lord of the shepherd seat" tammuz occupies the remarkable position of son and husband of ishtar, the babylonian and assyrian mother-goddess. ishtar--to whom the planer venus was sacred--was the most widely venerated deity of the babylonian and assyrian pantheon. she was probably identical with ashterorh, astarte, and aphrodite. the story of her descent into the underworld in search presumably for

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

witchcraft to myself and my cousins, and during the early 1980 s i learned a form of spae from my aunt (my mothers elder sister. who had learned it from her grandfather tom hall of winton a westmorland horsebreaker (on stainmoor where eric bloodaxe last pagan king of york died in battle in 954. tom halls ancestor anthony hall of ellershaw was hung with 100 of his men at berwick assizes in 1598 by lord henry scope warden of the west march after the redesdale hunting incident. the families survivors were driven out of redesdale but were granted land and sanctuary in westmorland by sir richard lowther sheriff of cumberland who had no love for scrope. lancashire and westmorland were colonised by norse settlers during the 9th century, they established the kingdom of mann and the isles and the w

with wrinkled aged faces. the red caps are murderous, and kill by rolling boulders or tearing at people with their sharp claws. they then proceed to drink the blood of their victims and dip their hats in the blood, giving rise to the name of red caps. in particular they haunt castles with a reputation for evil events in the past. in the folklore and legend of hermitage castle in roxburghshire bad lord soulis, a man with an evil reputation is said to have had a red cap as a familiar. powries are virtually indistinguishable from the red caps, as are the dunters, who haunt castles with the constant sound of beating flax. it has been suggested that these spirits are the memories of foundation sacrifices, a custom that was practised within written history. seechurch grim the above are from folk

MASTERING WITCHCRAFT

ring from this union was a daughter, aradia or herodias, the archetypal "avatar" or patroness of all witches. in this legend of diana with its gnostic overtones, there are reflections of the cabalistic tradition of naamah, the seductress of the fallen angel azael. naamah, is synonymous with babylonian lilith, and azael is none other than babylonian shamash, the sun-god in his underworld aspect as lord of riches and artificer of metals. in fact he is the alter ego of tubal cain himself, naamah's own brother. azael or azazel, is in fact one of the modern witch's gods. which brings me to the crux of the matter. according to ancient magical legend, azael was originally one of those beings of primordial fire, first created dwellers in the high heaven, referred to by the christian church as mess

ry, with its bias toward materialist science, saw a greater concentration on aspects of magical power under one name or another. in 1801 the english magus francis barratt had gathered together a school of twelve students of arcane lore with himself as leader, a traditional coven, in fact. it is probably to this magical society that the great french occultist eliphas levi, alias abbe constant, and lord bulwer lytton had belonged, both of whom widely publicized the marvels of the newly rediscovered witch power, under the name of the astral light in levi's case, vril in lytton's. baron reichenbach was also trying to put this same mysterious energy, which such mediums as d. d. home, eusapia palladino, and the fox sisters were flaunting before the public, on a firmer scientific footing in his e

time who took issue with their parent religions and were usually labeled heretics of one sort or another for their pains. so enough of all the cant religious, political, nationalist, whatever. overboard with the lot of it. and this is where your little gesture comes in. no, we are not going to ask you to burn a draft card or an american flag; the time-honoured tradition of repeating the so-called lord's prayer backwards is all you have to observe. whether you are or were a practising christian, buddhist, jew, mohammedan, parsee, hindu, whatever, make no difference at all. as long as you are living in a "christian" country, the gesture is most effective. it is a defiant relic from the days of the great witch persecutions, and though witches used not to be specifically anti-christian, many o

sion and bloodshed. it is a symbol of defiance towards the dead letter as opposed to the living spirit of organized religion. this is what you must do: when you are quite sure you wish to take this first step, prior to going to bed on three successive nights, making quite sure you are not observed, light a candle and address yourself to it with the following words. this gibberish is, in fact, the lord's prayer written out backwards. it is somewhat difficult to pronounce, but struggle through as best you can. it will be no more complicated than some of the peculiar words of power you will encounter later on, and it will be good practice for you. you should find it easier to say on each successive occasion; the third time you will be fairly fluent. i have written it phonetically, hence the s

the sabbats is this: halloween, candlemas, beltane, and lammas mark the beginning of each quarter of the solar-tide cycle; first the tide of destruction and winter is initiated with halloween, the feast of the dead, the first day of the witches' year. the dark tide of destruction reaches its high point at midwinter, the winter solstice. candlemas marks the end of the reign of the king of winter, lord of misrule, and the first stirrings of the bright tide of summer. at the time of the vernal equinox, the bright and dark tides stand equally balanced, with the bright tide on the increase; beltane marks the beginning of its fullest spate, which reaches its high point at the mid-summer solstice. from here it begins to wane. the first stirrings of the dark tide are then felt at lammas, the time

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ll require fewer letters than in english to express the same word [the preface is signed by l.w. delaurence, but believed to have been written by s.l. macgregor mathers] the key of solomon page 4 introduction. from add. mss. 10862, the key of solomon, translated into latin from the hebrew idiom. treasure up, o my son roboam! the wisdom of my words, seeing that i solomon, have received it from the lord. then answered roboam, and said: how have i deserved to follow the example of of my father solomon in such things, who hath been found worthy to receive the knowledge of all living things through (the teaching of) an angel of god? and solomon said: hear, o my son, and receive my sayings, and learn the wonders of god. for, on a certain night, when i laid me down to sleep, i called upon that mo

ath been found worthy to receive the knowledge of all living things through (the teaching of) an angel of god? and solomon said: hear, o my son, and receive my sayings, and learn the wonders of god. for, on a certain night, when i laid me down to sleep, i called upon that most holy name of god, iah, and prayed for the ineffable wisdom, and when i was beginning to close mine eyes, the angel of the lord, even homadiel, appeared unto me, spake many things courteously unto me, and said: listen o solomon! thy prayer before the most high is not in vain, and since thou hast asked neither for long life, nor for much riches, nor for the souls of thine enemies, but hast asked for thyself wisdom to perform justice. thus saith the lord: according to thy word have i given unto thee a wise and understan

of the obscurity of the words and their occult arrangement, and the hidden character of the sense and knowledge, for they were not worthy to possess this treasure. then, therefore, arose one among them, more worthy (than the others, both in the sight of the gods, and by reason of his age, who was called ioh grevis, and said unto the others: unless we shall come and ask the interpretation from the lord, with tears and entreaties, we shall never arrive at the knowledge of it. therefore, when each of them had retired to his bed, ioh indeed falling upon his face on the earth, began to weep, and striking his breast, said: what have i deserved (above others, seeing that so many men can neither understand nor interpret this knowledge, even though there were no secret thing in nature which the lor

eaven, he said: o god, the creator of all, thou who knowest all things, who gavest so great wisdom unto solomon the son of david the king; grant unto me, i beseech thee, o holy omnipotent and ineffable father, to receive the virtue of that wisdom, so that i may become worthy by thine aid to attain unto the understanding of this key of secrets. and immediately there appeared unto me, the angel the lord, saying: do thou remember if the secrets of solomon appear hidden and obscure unto thee, that the lord hath wished it, so that such wisdom may not fall into the hands of wicked men; wherefore do, thou promise unto me, that thou art not willing that so great wisdom should ever come to any living creature, and that which thou revealest unto any let them know that they must keep it unto themselv

he hands of wicked men; wherefore do, thou promise unto me, that thou art not willing that so great wisdom should ever come to any living creature, and that which thou revealest unto any let them know that they must keep it unto themselves, otherwise the secrets are profaned and no effect can follow? and ioh answered: i promise unto thee that to none will i reveal (them, save to the honour of the lord, and with much discipline, unto penitent, secret, and faithful (persons. then answered the angel: go and read the key, and its words which were obscure throughout shall be manifest unto thee. and after this the angel ascended into heaven in a flame of fire. then ioh was glad, and labouring with a clear mind, understood that which the angel of the lord had said, and he saw that the key of solo

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

other convenient secret place for the purpose, provided that no one knoweth where it is, and that no man can see him when there. after this he must strip himself entirely naked, and let him have a bath ready prepared, wherein is water exorcised, after the manner which we shall describe, so that he may bathe and purify himself therein from the crown of his head unto the sole of his foot, saying: o lord adonai, who hast formed me thine unworthy servant in thine image and resemblance of vile and of abject earth; deign to bless and to sanctify this water, so that it may be for the health and purification of my soul, and of my body, so that no foolishness or deceitfulness may therein in any way have place. o most powerful and ineffable god, who madest thy people pass dryshod through the red sea

ning, and five times before lying down to sleep; this shalt thou do on the three ensuing days: book two page 87 the prayer. herachio, asac, asacro, bedrimulael, tilath, arabonas, ierahlem, ideodoc, archarzel, zophiel, blautel, baracata, edoniel, elohim, emagro, abragateh, samoel, geburahel, cadato, era, elohi, achsah, ebmisha, imachedel, daniel, dama, elamos, izachel, bael, segon, gemon, demas. o lord god, who art seated upon the heavens, and who regardest the abysses beneath, grant unto me thy grace i beseech thee, so that what i conceive in my mind i may accomplish in my work, through thee, o god, the sovereign ruler of all, who livest and reignest unto the ages of the ages. amen. these three days having passed, thou must have all things in readiness, as hath been said, and after this a

ncement of the operation. the disciples should do the same, and should equally put in practice all things necessary to be observed, if they wish to make use of all these operations and experiments. but before the commencement of the work, it is absolutely necessary that the master with his disciples repeat the following conjuration once in the morning, and twice in the evening: the conjuration. o lord god almighty, be propitious unto me a miserable sinner, for i am not worthy to raise mine eyes unto heaven, because of the iniquity of my sins and the multitude of my faults. o pitying and merciful father, who wouldest not the death of a sinner but rather that he should turn from his wickedness and live, o god have mercy upon me and pardon all my sins; for i unworthy entreat thee, o father of

cy upon me and pardon all my sins; for i unworthy entreat thee, o father of all creatures, thou who art full of mercy and of compassion, by thy great goodness, that thou deign to grant unto me power to see and know these spirits which i desire to behold and to make to appear before me and to accomplish my will. through thee who art conqueror, and who art blessed unto the ages of the ages. amen. o lord god the father eternal, who art seated upon the kerubim and the seraphim, who lookest upon earth and upon sea; unto thee do i raise my hands and implore thine aid alone, thou who alone art the accomplishment of good works, thou who givest rest unto those who labour, who humblest the proud, who art the author of life and the destroyer of death; thou art our rest, thou art the protector of thos

unto god with a contrite heart. the disciples also, together with the master, shall recite the same confession with a low but distinct voice, as hath been already said in the first book. this having been done thrice with a devout, pure, and contrite heart, in a place withdrawn from men, cleansed, and pure, where thou canst not be seen, taking the water and the hyssop, thou shalt say: purify me, o lord, with hyssop, and i shall be pure; wash me and i shall be whiter than snow. after this, bathe thyself with the exorcised water, and clothe thyself again with the consecrated garment which thou hast taken off; cense thyself, and surround thyself with odours, as will be told farther on, when we speak of perfumes and suffumigations. the which being done, thou shalt go unto the ordained place wit

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

he elohim; 9, kerubim, kerubim. the versicle is from psalm xviii 7 "then the earth shook and trembled, the foundations of the hills also moved and were shaken, because he was wroth" the key of solomon page 64 jupiter. figure 18. the first pentacle of jupiter. this serveth to invoke the spirits of jupiter, and especially those whose names are written around the pentacle, among whom parasiel is the lord and master of treasures, and teacheth how to become possessor of places wherein they are. editor s note. this pentacle is composed of mystical characters of jupiter. around it are the names of the angels: netoniel, devachiah, tzedeqiah, and parasiel, written in hebrew. figure 19. the second pentacle of jupiter. this is proper for acquiring glory, honors, dignities, riches, and all kinds of go

m psalm lxxvii 13 "who is so great a god as our elohim" figure 28. the fourth pentacle of mars. it is of great virtue and power in war, wherefore without doubt it will give thee victory. figures 25 and 26. the key of solomon page 68 editor s note. in the center is the great name agla; right and left, the letters of the name ihvh; above and below, el. round it is the versicle from psalm cx. 5 "the lord at thy right hand shall wound even kings in the day of his wrath" figure 29. the fifth pentacle of mars. write thou this pentacle upon virgin parchment, because it is terrible unto the demons, and at its sight and aspect they will obey thee, for they cannot resist its presence. editor s note. around the figure of the scorpion is the word hvl. the versicle is from psalm xci. 13 "thou shalt go

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

lest in the void place of the spirit. arogogorobrao: sothou: modorio: phalarthao: doo: ape, the bornless one: hear me: etc* hear me- roubriao: mariodam: balbnabaoth: assalonai: aphniao: i: thoteth: abrasar: aeoou: ischure, mighty and bornless one! hear me: etc* i invoke thee- ma: barraio: joel: kotha: athoribalo: abraoth: hear me: etc* hear me! aoth: abaoth: basum: isak: sabaoth: iao: this is the lord of the gods: this is the lord of the universe: this is he whom the winds fear. this is he, who having made voice by his commandment, is lord of all things; king, ruler and helper. hear me, etc. hear me. ieou: pur: iou: pur: iaot: iaeo: ioou: abrasar: sabriam: do: uu: adonaie: ede: edu: angelos ton theon: aniaia lai: gaia: ape: diathanna thorun. i am he! the bornless spirit! having sight in th

e appointed for action; also anointing oil to anoint thy temples and thine eyes with; and fair water to wash thyself in. and in so doing, thou shalt say as david said: 29 in many codices it is written a sceptre or sword, a mitre or cap. by the other garments would be meant not only undergarments, but, also mantles of different colours. the adoration at the bath. thou shalt purge me with hyssop, o lord! and i shall be clean: thou shalt wash me, and i shall be whiter than snow. and at the putting on of thy garments thou shalt say: the adoration at the induing of the vestments. by the figurative mystery of these holy vestures (or of this holy vestment) i will clothe me with the armour of salvation in the strength of the most high, anchor; amacor; amides; theodinias; anitor; that my desired en

mage of god, endued with power from god and created according unto his will, do exorcise thee by that most mighty and powerful name of god, el, strong and wonderful; o thou spirit n. and i command thee and him who spake the word and his fiat was accomplished, and by all the names of god. also by the names adonai, el, elohim, elohi, ehyeh, asher ehyeh, zabaoth, elion, iah, tetragrammaton, shaddai, lord god most high, i do exorcise thee and do powerfully command thee, o thou spirit n, that thou dost forthwith appear unto me here before this circle in a fair human shape, without any deformity or tortuosity. and by this ineffable name, tetragrammaton iehovah, do i command thee, at the which being heard the elements are overthrown, the air is shaken, the sea runneth back, the fire is quenched

children, shadrach, meshach and abed-nego, sang in the midst of the fiery furnace, and were delivered; and by the name hagios; and by the seal31 of adoni; and by ischyros, athanatos, paracletos; and by o theos, ictros, athanatos; and by these three secret names, agla, on, tetragrammaton, do i adjure and constrain thee. and by these names, and by all the other names of the living and true god, the lord almighty, i do exorcise and command thee, o spirit n, even by him who spake the word and it was done, and to whom all creatures are obedient; and by the dreadful judgments of god; and by the uncertain sea of glass, which is before the divine majesty, mighty and powerful; by the four beasts before the throne, having eyes before and behind; by the fire round about the throne; by the holy angels

hese two first conjurations (but without doubt he will, say on as followeth; it being a constraint: 31 in some by the seat of adonai or by the throne of adonai. in these conjurations and elsewhere in the body of the text i have given the divine names correctly. the constraint. i do conjure thee, o thou spirit n, by all the most glorious and efficacious names of the most great and incomprehensible lord god of hosts, that thou comest quickly and without delay from all parts and places of the earth and world wherever thou mayest be, to make rational answers unto my demands, and that visibly and affably, speaking with a voice intelligible unto mine understanding as aforesaid. i conjure and constrain thee, o thou spirit n, by all the names aforesaid; and in addition by these seven great names w

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 2

comely shape to do my will in all things that i shall desire or request of you* i conjure& powerfully command you n by him that said the word& it was done& by all the holy& powerful names of god who is the only creator of heaven and earth and hell& what is contained in them, adonay, el, elohim, elohe, elion, lemegeton: clavicula salomonis 50 escerchi, zebaoth, jah, tetragram-maton sadai, the only lord god of hosts, that you forthwith appear unto me here in this crystal stone [or here before this circle] in a fair& comely human shape without hurt to me or any other creature that the great god jehovah hath created& made, and come ye peaceably, visibly and affably without delay manifesting what i desire, being conjured by the name of the eternal living true god heliorin tetragrammaton anephen

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 3

g all fitted for the tenth day of march, being on a wednesday in the year 1641 according to the old account.1 to know what is attributed to the 7 planets, i do refer you to the books of astrology whereof large volumes hath been written. when the seal is made according to the former directions, lay it upon the table of practice, upon that part of the table that it notes with the character that the lord of the ascendant is of, lay your hand on the seal& say the conjuration that is at the latter end of this third part for it serves of all, only changing the names according to the time you work. 1. see the afterword for discussion of some issues presented in this paragraph. lemegeton: clavicula salomonis 4 the perfume is to be made of such things as is attributed to the 7 planets &c. note: is

of the ascendant is of, lay your hand on the seal& say the conjuration that is at the latter end of this third part for it serves of all, only changing the names according to the time you work. 1. see the afterword for discussion of some issues presented in this paragraph. lemegeton: clavicula salomonis 4 the perfume is to be made of such things as is attributed to the 7 planets &c. note: is the lord of the ascendant of every first hour of the day whilst the sun goes through aries& scorpio, so is the ascendant every first hour whilst the goes through& so the like of the rest. the 24 hours of the day& night the first hour of the day is ruled by an angel called samael, who hath under his command many dukes& servants whereof we shall mention 8 of the chief dukes which is sufficient for pract

ho hath under his command many dukes& servants whereof we shall mention 8 of the chief dukes which is sufficient for practise, who hath 444 servants to attend them, their names are as followeth (viz) ameniel, charpon, darosiel, monasiel, brumiel, nestoriel, chremas, meresyn; now to make a seal for any of these 8 dukes or their chief prince samael, do as followeth, first write the character of the lord of the ascendant, secondly the moon afterwards the rest of the planets; after that the characters& sign that ascends upon the 12th. house in that hour, as it shows in the sigil following, which is fitted for the 10th. day of march, in the year of our lord 1641, being on a wednesday& the first hour of the day. ars paulina 5 the 2nd. hour of the day is called sovormi, and the angel that governs

e mention of 9, but the 3 first are of the chief& the other 6 are of the under dukes. they have 330 servants to attend them. these 9 are as followeth: menerches, sarchiel, cardiel, orphiel, elmoijm, ruosiel, ermosiel, granijel& when you have a desire to work in the second hour of wednesday on the 10th. day of march make a seal before on clean paper or parchment, writing first the character of the lord of the ascendant, then the rest of the planets& the sign of the 12th. house as you see it in the sigil& when it is made, lay it on that part of the table that hath the same character as the lord of the ascendant is. observe this rule in all the following part you cannot err. then say the conjuration at the latter end. the 3rd. hour of the day is called danlor& the angel thereof is called vegu

at they may do for me as for the servant of the highest, amen" then begin as followeth "thou mighty& potent angel ameniel, who is the first& principal duke ruling by divine pearission under the great& potent angel samael, who is the first great& mighty angel ruling the first hour of the day (i) the servant of the most high god do conjure& invocate thee in the name of the most omnipotent& immortal lord god of hosts jehovah. so on as before, at this mark* in the conjuration of samael (as aforesaid, and when the spirit is come, bid him welcome, then ask your desire& when you have done, dismiss him according to the order of dismissing. the end of the first part of the book pauline ars paulina 15 the second part of this book of solomon of the art of pauline, is as followeth: this second part co

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 5

gs, which we perform but as instruments in thy hands: zabbathai in the hands of thee, the great god of sabaoth. s. h.2 hesel3 thou great god, governor and creator of the planets, and of the host of heaven: hasmalim command them by thine almighty power: zelez to be now present and assisting to us thy poor servants, both now and for ever. k. s. elohim geber most almighty and eternal and ever living lord god: seraphim command thy seraphim: camael, madim to attend on us now at this time, to assist us, and to defend us from all perils and dangers. s. 1. the divine names in this section are all written in the periphery of the circle of art, shown in the goetia. 2. it is uncertain what the h abbreviates. the names all refer to the sphere of saturn. 3. the copyist mistook a d in the diagram of the

MEANING OF MASONRY

st material and the most skilful artificers, solomon the king at last made an end of building and beautifying his temple, and dedicated to the of service of the most high that work of his hands in a state as perfect as human provision could make it; and how that then, but not till then, his offering was accepted and the acceptance was signified by a divine descent upon it so that the glory of the lord shone through and filled the whole house. so--if we will have it so--may it be with the temple of the masonic order. since the inception of speculative masonry it has been a-building and expanding now these last three hundred years. fashioned of living stones into a far-reaching organic structure; brought gradually, under the good guidance of its rulers, to high perfection on its temporal sid

l the schools of the mysteries and all the secret orders, without purification and trial. complete stainlessness of body, utter purity o f* strange houses of sleep by a. e. waite. mind, are absolute essentials to the attainment of things of great and final moment" who" says psalmist (and remember that the psalms were the sacred hymns used in the hebrew mysteries" who will go up to the hill of the lord, and ascend to his holy place? even he that hath clean hands and a pure heart; whence it comes that we wear white gloves and aprons as emblems that we have purified our hearts and washed our hands in innocency. so also our patron saint (st. john) teaches" he who hath this hope in him purifieth himself, even as he (i.e, the master whom he is seeking) is pure" for he who is not pure in body and

n, and that the wilderness of the natural man is now blossoming as the rose, in the flowers and graces incident to his regenerated of nature; whilst upon either side of the apron are seen two columns of light descending from above, streaming into the depths of his whole being, and terminating in the seven-fold tassels which typify the seven-fold prismatic spectrum of the supernal light. he is now lord of himself; the true master mason; able to govern that lodge which is within himself; and as he has passed through the three degrees of purifying and self-perfecting, and squared, levelled, and harmonized his triple nature of body, soul and spirit, he also wears, on attaining mastership, the triple tau; which comprises the form of a level, but is also the hebrew form of the cross; the three c

awn and only shines by reflection. the ceremonies through which the candidate passes are symbolic of the as a stages of progress that every man--whether a formal member of the craft or not- may mak e by way of self-purification and self-building, until he at length lies dead to his present natural self, and is raised out of a state of imperfection and brought once more into perfect union with the lord of life and glory into whose image he has thus become shaped and conformed. it is in this large sense, then, that masonry may become for us--as indeed it was intended to become by those who instituted our present speculative system--a working philosophy for those brought within its influence. it supplies a need to those who are earnestly enquiring into the purpose and destiny of human life. i

, of which the local jerusalem was the type. the three great master-builders, solomon and the two hirams, are a triad corresponding after a manner with the holy trinity of the christian religion; hiram abiff being the chief architect, he" by whom all things were made" and" in whom (as st. paul said, using masonic language) the whole building fitly framed together groweth unto a holy temple in the lord" the material of this mystical temple was the souls of men, at once the living stones, the fellow craftsmen and collaborators with the divine purpose. but in the course of the construction of this ideal temple, something happened that wrecked the scheme and delayed the fulfilment indefinitely. this was the fall of man; the conspiracy of the craftsmen. turn to the book of genesis, you will fin

MICHAEL FORD A RITE OF THE WEREWOLF

o the infernal sabbat, symbolized as the persian arezura, the place in the north, the gates of hell. let the practitioner be perfectly still in focus and will, that nothing shall break his or her concentration of that task which draws the ka (the astral or body of light) further into darkness. as with the legend of pierre bourgot and michel verdung2 the initiate shall have one who shall be as the lord of the forest. in the legend aforementioned, pierre bourgot had lost his sheep in the forest around the year of 1521, becoming distressed when unable to find them. three black riders approached him, the third saying whither away, you seem to be in trouble, the rider then told the boy not to worry that his master may take care of him and his flock, saving them from the attack of wolves. his na

ers approached him, the third saying whither away, you seem to be in trouble, the rider then told the boy not to worry that his master may take care of him and his flock, saving them from the attack of wolves. his name was revealed as moyset, he initiated pierre by the young man renouncing christianity, kissing moyset s left hand (which was black and as cold as a corpse) and giving an oath to his lord the devil. after a time pierre went back into the service of his community and was reinitiated by a man named michel verdung. verdung took pierre to a sabbat ritual, where they met in the woods near chastel charnon. each danced about with a green candle with a blue flame, and then smeared a salve on pierre which transformed him into a wolf. it was later that moyset returned and gave pierre a

ll (a secret meeting place of witches) and record your results upon waking. notice the beings you meet and all that is revealed to you. the methods of using a bone or charm designated through ritual practice and meditative awakening shall be something of a wolf-skin which activates mental 6 transformation. a key to this is given in the black mass as reproduced in the toad rite which refers to the lord s prayer backwards to raise this gray shadow within. you may stand in the forest, in your bedchamber, anywhere which you may find the solitude needed for the going forth as with the averse calling of cain, utilize the chants when you are inspired. in the yatuk dinoih (second edition) the staota wulalffa summons the visualized form of the wolf to a shape you shall take by dreams. nema, live mo

f dna. daerd yliad ruo yad siht su evig. nevaeh ni ti sa htrae ni enod eb lliw yht. emoc modgnik yht. eman yht ed dewollah, neveah ni tra hcihw rehtaf ruo. the chant of becoming a werewolf (inspired by the sloane ms. british museum manuscript, as given to me by the skratte) under the gleam of the moon, be it full or dark i stand in the crossroads of cain under the horns of the adversary and beast lord as the gray shadow which ensorcels my being as with who drinks water from the prints of the wolf to he who has taken the wolf belt of the devil by satanadar i summon thee, by the devil i become thee i shall become the werewolf, man and beast to go forth this night to feast none shall capture my gray form by the binding words, nasatanda so it is done! i am indebted to: skratte (nathaniel harri

oundations of sorceryby michael w. ford to look into the possibilities of models and how one may shape and assist in self-transformation, it is imperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian9 terminology as averse dreaming practice. in islamic mythology and lore, shaitan is the lord of rebellious spirits, a djinn made of fire. it is this fire10 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light

MICHAEL FORD BOOK OF CAIN

came human flesh, and i was able to become both. i was brought in union and great ecstasy the harmony of the celestial heights of my father s realm, being the air and fire. i was also shown and taught the arts of the lower realm, called a secret place known as arezura, that shadow and flame was the mastery over the earth. i was blessed again with the mark of cain which is the distinct mark of our lord the devil, which is the self in perpetual opposition which breeds strength and development. the mark of the devil was the initiation mark of azazel and lilith, which may come as caul or birth mark, this may be passed through the circle from my being touching the initiate, or lilith who is strong in both shadow and flame. i then took forth to the great deserts, with the blessing of lilith and

self in perpetual opposition which breeds strength and development. the mark of the devil was the initiation mark of azazel and lilith, which may come as caul or birth mark, this may be passed through the circle from my being touching the initiate, or lilith who is strong in both shadow and flame. i then took forth to the great deserts, with the blessing of lilith and the dragon itself. i was the lord of the forge, the blacksmith of infernal and celestial fire, the rider of the dragon and bringer of sorcerous knowledge. i, cain, who learned the wisdom of the devouring goddess, the harlot made virgin and the virgin made goddess, and have faced the hungering shades of ahriman, who blessed me in the dreams and nightmares of the wise. i, cain, who sipped of the emerald grail and the skull cup

e cain in isolation and within the circle of those who are of the mark. isolation is a silent wisdom from which the fountain is never dry seek with the cup of emerald. o cain, spirit born of fire and darkness, shadowed initiator! o cain, who wanders the earth from deserts to forests brought forth from the womb, flesh-born son of the dragon and the harlot goddess, mother of witch blood. spirit and lord of the blackened fires of the forge, who tasted the blood mark as an x upon the brow. o cain, who was awakened by the skull bearing omen of abel lord of beasts and initiator of sorcerous fire, werewolf shapeshifter! let me see within and beyond the caul of lilith s veil! father and brother of the caves wherein are ancient shades, who hold the book of dreaming which is the primal word of the s

ackened fires of the forge, who tasted the blood mark as an x upon the brow. o cain, who was awakened by the skull bearing omen of abel lord of beasts and initiator of sorcerous fire, werewolf shapeshifter! let me see within and beyond the caul of lilith s veil! father and brother of the caves wherein are ancient shades, who hold the book of dreaming which is the primal word of the serpent- cain, lord of beasts and transformation, i summon thee, invocate thee within shall your lightening strike upon the forge and illuminate my spirit! my brow marked in blood, horned walker of worlds! strike now with thy hammer, shall the eye of the serpent open forth! unveiled in the nightside do i come forth! that i walk the path of dragon born, caster of the first circle of emerald and crimson flame. gat

MICHAEL FORD WITCHMOON

k. dracul or dracula is romanian meaning "son of the dragon" and can also mean "son of the devil. dracula is known as vlad tepes, a romanian noble man who lived from 1431 to 1476 and protected the transylvanian country side with terror and honor. vlad was known as the "impaler prince" for his use of impalement and torture. his modern tactics of war and subterfuge proved him to be a successful war lord and prince. his war with the turks lasted his life and gave birth to many tales of his vampiric actions and violence. an order he belonged to, the order of the dragon, was a defense against the turkish offensive that was rumored to involve magical activities. strigoi is represented as an undead vampire spirit, sometimes female and also a kin to the word strigoica, meaning "witch. it is the mo

he two became wolves and began to devour other humans. moyset sneered at the two and rode off into the night. the two were captured and executed for their crimes. in the year 1600 two teenage boys, jean grenier and pierre la tilhaire went into the dense, dark forest to hunt and gather food for their families. they were met at some point by a man upon a black horse who called himself herren or the lord of the forest. he offered the two teenage boys individual power, based on their will alone. once they accepted, herren, with the lips of the dead, kissed each forehead of the two and sealed it by cutting a small sigil in the form of a crescent moon on their thighs. herren then gave each boy a wolfskin belt and an ointment. he then gave to them the verbal ritual of lycanthropic power, the stre

cutting a small sigil in the form of a crescent moon on their thighs. herren then gave each boy a wolfskin belt and an ointment. he then gave to them the verbal ritual of lycanthropic power, the strength and success of which depended on their own judgment and will. he told each boy to grow their left thumbnail long and in the night of full moon to begin invoking the power of the wolf spirit. the lord of the forest (5) then disappeared never to be heard from again. the two teenagers embarked upon a great killing spree, eventually being caught and executed for their murderous acts. peter stubb was also a known lycanthrope who lived in germany in the 15th century. stubb claimed that the "devil" had given him a belt made of wolf skin( 6, which he would put on and then transform into a wolf. h

thropy can be obtained once the warlock and witch are capable and adept in the witches sabbat arts. this will demand much in the area of discipline, self mastery and will in order to obtain such powers, however, be sure the reward is ten fold for such a development! tales of the sorcerer who in secrecy leaves his or her flesh to take the form of an animal or vampyre spirit to celebrate the horned lord or black god of illumination and life upon earth will be once again whispered in the halls of the dead, our kind never died out or went away, we carried our lineal witch blood through the throes of time and space, covering the earth again in secrecy. 17 17 yelg paterson and the greatest of mythical sorcerers exist through those who take into their essence and mind the very witchblood which pa

entals which exist at deep levels of the mind? well, my experience is no, they are not. some are pre- created spirits, long dead ghosts who seek some sort of revenge or those who have lost their battles with choronzon or as lovecraft called "azathoth (1) and drank too deeply from the mother of abominations. choronzon could be considered the same as the egyptian apep, whom is a demon of chaos. the lord of the luciferian witchcraft cultus is set, the prince of darkness, is known for his battle with apep and by destroying the demon, he becomes the master of chaos. in the sorcerer s life, he or she would seek to become set-like and master chaos (apep. this is a point of high sorcery and mastery of the earth. this is mirrored in the lord of air and fire, lucifer/azazel/shaitan, revealed in the

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

d from the heat thereof (nehemiah 18:10)and i looked and behold a whirlwind came out of the north, a great cloud and a fire infold-ing itself and a brightness was about it and out of the midst thereof as the color of amber outof the midst of the fire (ezekiel 4:5)and it came to pass, as moses entered into the tabernacle, the cloudy pillar descended, andstood at the door of the tabernacle, and the lord talked with moses. and all the people sawthe cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped,every man in his tent door (exodus 33:9)then they willingly received him into the ship: and immediately the ship was at the landwhither they went (john 6: 21) earths first deluge10atlantis, alien visitation, and genetic manipulation and from the ancient aryans and

s on earth a nuclear war. it was an event thatchanged the face of earth history. the war between the gods (the serpent mastersand the sons of the serpents) and subsequent paroxysms were recorded by almostall the cultures of the world: and god saw that the wickedness of man was great in the earth, and that every imaginationof the thoughts of his heart was only evil continually. and it repented the lord that he hadmade man on earth, and it grieved him at his heart. and the lord said, i will destroy manwhom i have created from the face of the earth; both man, and beast, and the creeping thing,and the fowls of the air; for it repenteth me that i have made them (genesis 6-8. and there was war in heaven: michael and his angels fought against the dragon: and thedragon fought and his angels, and p

rpent, called the devil, and satan which deceiveth the whole world: he was cast out intothe earth, and his angels were cast out with him (revelation 12:7-12) woe unto us! who shall deliver us out of the land of these almighty gods? these are thegods that smote the egyptians with all manner of plagues in the wilderness (samuel 4:8) and all the cities thereof were broken down at the presence of the lord and by his fierceanger (jeremiah 4:23) the world falls dead36atlantis, alien visitation, and genetic manipulation for behold, the lord will come with fire, and his chariots, like the whirlwind, to render hisanger with fury (isaiah 1 6:15) and the kings of the earth, and the great men, and the chief captains, and the mighty men,and every bondman, and every freeman, hid themselves in the dens a

er hisanger with fury (isaiah 1 6:15) and the kings of the earth, and the great men, and the chief captains, and the mighty men,and every bondman, and every freeman, hid themselves in the dens and in the rocks of themountains. and they shall go into the holes of the rocks, and into the caves of the earth, forfear of the lordwhen he ariseth to shake terribly the earth (isaiah 2) but the day of the lord will come as a thief in the night, in which heaven shall pass awaywith a great noise, and the elements shall melt with fervent heat, the earth also and theworks that are therein shall be burned up (book of peter) and behold, there came a great wind from the wilderness, and smote the four corners of thehouse, and it fell upon the young men and they are dead; and only i am escaped alone to tell

nt heat, the earth also and theworks that are therein shall be burned up (book of peter) and behold, there came a great wind from the wilderness, and smote the four corners of thehouse, and it fell upon the young men and they are dead; and only i am escaped alone to tellthee (job 18:19) his lightnings enlightened the world: the earth saw and trembledthe hills melted like waxat the presence of the lord (psalms 97:4) while reading these accounts, one may do well to reflect on the personality of thelord and wonder if the activities mentioned are not those to be expected of a morehuman agency.i am the lord and there is none else. i form the light and create the darkness, i make peaceand create evil, i, the lord, do all these things (book of isaiah) he that sacrificeth to any god save unto the

MICHAEL W FORD THE VAMPIRE GATE

spiritual laws it is the essence of the law of the talon. this very hunger is related to az or lilith, symbolically tiamat, it is the hunger for continued existence in this physical or spiritual world. this hunger, is manifest in our desire to achieve our goals in this life to possess life and to become masters of this world. this is why the symbols in luciferian witchcraft are strong belial, the lord of the earth is one such symbol of power and strength. predatory spirituality, the instinctual spiritual faith of devouring and absorbing spirits via the practice of magick, defines the characteristics of the luciferian who seeks to be as a god. vampirism or vampyrism, depending on your preference, is neither a fantasy 17 path nor one of role playing. the luciferian continually seeks to devel

. we are predators, as luciferian, we acknowledge the power of the archetype of strength. samael or ahriman is indeed a symbol of strength and cunning. the food chain should never be ignored. you can adhere to predatory spirituality and still be a very productive member of society. the luciferian weaves their webs within the fabric of the society they live in. a luciferian who is belial-like or a lord of the earth would not be a prisoner because they cannot obey laws, a good example of a luciferian is one who runs a successful business or is the head of a charity for battered women. prey are the weak, predators are the strong. it is as simple as that. 2. look for ways to always gain knowledge. experience is the pathway to initiation. look for wisdom from experience, always test yourself in

deceiver of the whole world. he was thrown down to the earth, and his angels were thrown down with him revelations. tiamat cloaked ferocious dragons in fearsome rays, that she encircled them in the luciferian light, they 21 bore mantles of radiance (black flame) and made them godlike. tiamat thus lifted up kingu or qingu as the leader of these vampiric beings, she cast a spell which made him the lord of the gods, his word would be law and she gave him the tablet of destinies. kingu went forth to battle and was later defeated. his blood was used to beget the human race according to legend. let s consider the path of tiamat and its relation to vampirism and the luciferian path. rahab is a name associated with dragon and serpent, such is associated as an antagonist against the associated god

power. the eye represents the soul and the stronger the glare, the stronger the spirit. 33 in yatukan or persian ahrimanic or primal sorcery, there are several daevas of the evil eye: sur chashmih/chishmak, arashk and aighash. akoman s symbol is often an eye representing the evil mind. hakim bey wrote that the yezidi tribes would be cautious not to wear blue, as it is the color of shaitan, their lord. it was agreed that wearing this color to ward off evil would be offensive. in many rituals in the book of the witch moon specifically liber nehebkau, the tuats or underworld hells of ancient egypt have serpent-devils who seduce with their eye and devour. draining energy is best done by the connection to sight. in a crowded room, a concert, a mall, a gathering point watch for those who exhibi

and lightning strike my spirit! awaken o rahab, serpent who cuts down thy enemies and devours their essence! facing the east- samael, o dragon-father of old, lion of the sun, come forth and fill my body with poison instead of blood let it become the elixir for immortality. samael, who is the dragon, yaltabaoth, chaos bringer, lion- serpent, ascend through me and i shall be granted the kingship as lord of the earth facing the north65 tiamat, ancient dragon-mother, who shall guide my transformation into a ferocious dragon, who shall cloak me in fearsome rays of the black sun, who shall illuminate my mantle of radiance as the black flame, hearken and remember your blood! from the north, let your blood hear my voice and your spirit shall wake to ascend through me. tiamat, i shall become a gian

MICHAEL WYNN THE SOUL TRAVELERS

caused all of nimrod s laborers to abruptly speak different languages. from there, the people dispersed to every corner of the globe. this story, like the flood, has many parallels outside of the bible. the aztec people of mexico say that at one time giants of deformed stature once possessed the land. arrogant were these giants, who endeavored to build a tower so as to reach the heavens. when the lord of heaven looked upon the haughty ambition of the earth-dwellers, he sent down his minions to confound them. this action caused the builders of the tower to go their separate ways and disperse across the earth. and then there s the savior. a character who, similar to the flood, seems like an imprint in the mind that was left by a dream- yet a pleasant dream this time. the wanderer, the civili

conspirators, and whose body was placed on a boat and cast into lake titicaca. instead of drifting away slowly, the boat sailed rapidly out of sight. then you have the egyptian god osiris. like jesus, osiris is associated with goodness and resurrection. he, like virococha, was a civilizer. despite the fact that osiris is not the most ancient of the egyptian gods, he was still proclaimed to be the lord of creation at the moment of his birth. osiris came upon the egyptian people baring gifts of knowledge and love. this civilizer established egypt s first legal code and abolished cannibalism and human sacrifice. osiris then left egypt, traveling around the world teaching and civilizing the people of other kingdoms and races. he did not use his powers to force people, but instead preferred gen

now, under normal circumstances, all i could do is relate to you this chosen one s reappearance--michael wynn's "the soul travelers" 11 in mythology, and perhaps a bit of philosophical commentary. luckily a few occultists have given me some insight on this subject (in a most annoyingly hushed-mouth manner. they speak of him as though he represented a major set-back to the plan. and where was the lord those 18 years? was he on a mission of initiation, civilizing, and demon hunting? they speak of him as though he did take a huge risk in coming here, as if jesus guaranteed trip back to heaven is only a myth. i have even heard jesus spoke of as a renegade; a police-like figure who hunted demons. more on this later. if mythology is in fact eccentric tales created to explain creation itself, th

y that apollo is the only greek god that actually exists? probably not. what s more likely is that many( if not all) characters from the bible have corresponding names in greek mythology. but even though the characters correspond, the perspective of villains and heroes appears to have been inverted; as though retold through the eyes of a modern day satanist. in greek mythology, zeus is the tyrant lord of mount olympus, who is promiscuous, jealous, and a rapist. whereas prometheus, who is azazel and lucifer, is the creator and champion of mankind, highly intelligent, and can easily deceive zeus. i can t believe it s not fiction: zeus and hades heracles (2001) clash of the titans (2010) hidden history [1.6] mythology isn t the only vector by which we can reconstruct history. evidence of a mo

ionship to these negative entities. on one side of his mouth, he spoke of himself as ascending to godhood by using external, but mainly internal, magic and these beings were simply facilitating that ambition; each satanist recognizing himself as the only god. while on the other side of their mouth, they spoke of the demons as gods and demanded that their fellow satanists accept satan as their new lord and guide. one minute it s there is no such thing as evil, and the next minute it s satan, darkest of the dark lords of evil, come forth within me. they spoke of loyalty and compassion as weaknesses harbored by the human herd, the prey. they promote the unlimited use of man s naturally predatory instinct. they believe in the casting-off of moral labels and replacing them with pragmatism. they

MICHAEL W FORD NOX UMBRA

was painful, and dark. alas, in this darkness was found a light- the black flame of individual being. the vampyre sorcerer indeed loves life, and the realms of ghosts and shades, we find nourishment in their tombs and black earth. yet when we emerge in the light of shaitan in the noon tide sun, we can appreciate it more. we explore the dreaming sabbat as wolf and blackened shadow, as ahriman the lord of darkness- as demon and dragon, yet in the dawn light we arise and face the beauty of nature. by the antinomian path of self-deification (separation of the natural order) we are able to observe and enjoy the breathtaking world around us- the forests, the water, the night sky- all of this pleasures many take for granted. we are awake and nothing can stand in the way of that. we begin to unde

old unto my death mask, the temple ofazothoz as a current of the living flame. i shall bless each one of you with the devil's sight, the serpents tongue shall speak of the secret alphabet which ye all shall scribe on the walls of the sunless palace, scribe your name in the black book of the dead, with the witchblood of your veins, you are all my children, of lilith-hecate, your father is ahriman, lord of phantoms and darkness (drink of the elixir- the skull bowl is passed to each. if only the magistra and magister of the rite are present, then just the magister shall drink of simulate if fake (i.e. theatrical) blood is used (lilith- magistra now robes herself in red) i now wear the caul of the witchborn, as i am blood and death, but also life, emergence and strength (lilith takes forth the

g! the gift of set itself! azothoz nox barathrum (lilith recites) taste the kiss of the dead and again in dreams shall my wisdom arise from the grave, cast your spirits to the grave and awaken again reborn (each individual kisses the skull, envisioning the necromantic embrace of the sabbat queen and azrael) banish by performing the calling of the four quarters of the triple hermetic circle. seker lord of the tomb (solitary self initiation) seker is a 'developed' and 'inspired' vampyre archetype of ancient egypt, whom resided as the lord of the tombs in memphis. seker is represented as a mummy- like corpse figure, wearing a shroud, ashen white and gray, black or crimson eyes and various wolf and jackal like hairs upon its palms and body. the face is that of a long dead corpse, streaked with

orpse figure, wearing a shroud, ashen white and gray, black or crimson eyes and various wolf and jackal like hairs upon its palms and body. the face is that of a long dead corpse, streaked with blood red sigils of demonic awakening, saturnus and other relevant symbols. seker was known to often appear with the mask of a predatory hawk, thus his servitors wear this black and gold mask. seker is the lord of the grave, those who taste the ecstasy of azrael and lilith, and the ecstasies of the dead. anubis is the gateway to seker through azrael and lilith. the wisdom of seker is the vampyric solitude, the paths of isolation from which the sorcerer surrounds his or herself with images of death, the shades of the dead itself. listen closely and hear the musick of the dead itself. upon the altar

and azrail. the mask/daemon fetish was placed back upon the wall near the altar mirror. closed the circle and the ritual was complete. a ritual of lycanthropy part one when one prepares for the nocturnal essence of transformation, a decision to explore the bestial aspects of the mind may be considered. the werewolf since medieval times (and earlier) is a most feared demonic essence, known as the lord of the forest. the atavistic elementals within our own flesh is a gateway of transformation, the ecstasies contained therein and our own means of developing and becoming an illuminated (hence black flame) promethean being. just as we sip at the golden chalice of the luciferian sabbat, the sunlight essence of the fallen seraph, the fire djinn who holds the flame of self-perception, we to sip f

MOODY RAYMOND A LIFE AFTER LIFE

e. i went head first, and it was dark, dark as it could be in there. i moved on through it, downward, and i looked up and saw a beautiful, polished door, with no knob. around the edges of the door i could see a really brilliant light, with rays just streaming like everybody was so happy in there, and reeling around, moving around. it seemed like it was awfully busy in there. i looked up and said "lord, here i am. if you want me, take me" boy, he shot me back so fast it felt like i almost lost my breath- coming back obviously, all the persons with whom i have talked had to "come back" at some point in their experience. usually, though, an interesting change in their attitude had taken place by this time. remember that the most common feelings reported in the first few moments following deat

to their own request to be allowed to live (usually because the request was made unselfishly) or because god or the being apparently had some mission in mind for them to fulfill. i was above the table, and i could see everything they were doing. i knew that i was dying, that this would be it. yet, i was concerned about my children, about who would take care of them. so, i was not ready to go. the lord permitted me to live. as one man remembers, i say god surely was good to me, because i was dead, and he let the doctors bring me back, for a purpose. the purpose was to help my wife, i think, because she had a drinking problem, and i know that she just couldn't have made it without me. she is better now, though, and i really think it had a lot to do with what i went through. a young mother fe

me to live. as one man remembers, i say god surely was good to me, because i was dead, and he let the doctors bring me back, for a purpose. the purpose was to help my wife, i think, because she had a drinking problem, and i know that she just couldn't have made it without me. she is better now, though, and i really think it had a lot to do with what i went through. a young mother feels that, the lord sent me back, but i don't know why. i definitely felt him there, and knew that he recognized me and knew who i was. and yet he didn't see fit to let me into heaven; but why, i don't know. i have thought about it many times since, and i believe that it was either because i had those two small children to raise, or because i personally just wasn't ready to be there. i am still seeking the answe

to do it alone and that when the time came we would do it all right. and years later after my mother died i would talk about death with my wife. i still feared it. i didn't want it to come. but since this experience, i don't fear death. those feelings vanished. i don't feel bad at funerals anymore. i kind of rejoice at them, because i know what the dead person has been through. i believe that the lord may have sent this experience to me because of the way i felt about death. of course, my parents comforted me, but the lord showed me, whereas they couldn't do that. now, i don't talk about all this, but i know, and i am perfectly satisfied (3) now, i am not afraid to die. it's not that i have a death wish, or, want to die right now. i don't want to be living over there on the other side now

amascus. he says: acts 26:13-26: at midday, o king, i saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. and when we were all fallen to the earth, i heard a voice speaking unto me, and saying in the hebrew tongue "said, saul, why persecutest thou me? it is hard for thee to kick against the pricks" and i said "who art thou, lord" and he said "i am jesus, whom thou persecutest. but rise, and stand upon thy feet: for i have appeared unto thee for this purpose, to make thee a minister and a witness, both of these things which thou hast seen, and of those things in which i will appear unto thee" whereupon, o king agrippa, i was not disobedient unto the heavenly vision. and as i thus spake for myself, festus said with a l

MORALS AND DOGMA

, become the author of light and life and truth* the master of light and life, the sun and the moon, are symbolized in every lodge by the master and wardens: and this makes it the duty of the master to dispense light to the brethren, by himself, and through the wardens, who are his ministers "thy sun" says isaiah to jerusalem "shall no more go down, neither shall thy moon withdraw itself; for the lord shall be thine everlasting light, and the days of thy mourning shall be ended. thy people also shall be all righteous; they shall inherit the land forever" such is the type of a free people. our northern ancestors worshipped this triune deity; odin, the almighty father; frea, his wife, emblem of universal matter; and thor, his son, the mediator. but above all these was the supreme god "the au

recite the incredible horrors of despotism under caligula and domitian, caracalla and commodus, vitellius and maximin. she need only point to the centuries of calamity through which the gay french nation passed; to the long oppression of the feudal ages, of the selfish bourbon kings; to those times when the peasants were robbed and slaughtered by their own lords and princes, like sheep; when the lord claimed the first-fruits of the peasant's marriage-bed; when the captured city was given up to merciless rape and massacre; when the state-prisons groaned with innocent victims, and the church blessed the banners of pitiless murderers, and sang te deums for the crowning mercy of the eve of st. bartholomew. we might turn over the pages, to a later chapter--that of the reign of the fifteenth lo

t receive it, every religion and the truth of all inspired writings depend on _human_ testimony and internal evidences, to be judged of by reason and the wise analogies of faith. each man must necessarily have the right to judge of their truth for himself; because no one man can have any higher or better right to judge than another of equal information and intelligence. domitian claimed to be the lord god; and statues and images of him, in silver and gold, were found throughout the known world. he claimed to be regarded as the god of all men; and, according to suetonius, began his letters thus"_our lord and god commands that it should be done so and so" and formally decreed that no one should address him otherwise, either in writing or by word of mouth. palfurius sura, the philosopher, who

ss, if it prohibit exertions for others; as it is only dignified and noble, when it is the shade whence the oracles issue that are to instruct mankind; and retirement of this nature is the sole seclusion which a good and wise man will covet or command. the very philosophy which makes such a man covet the _quiet, will make him eschew the _inutility_ of the hermitage. very little praiseworthy would lord bolingbroke have seemed among his haymakers and ploughmen, if among haymakers and ploughmen he had looked with an indifferent eye upon a profligate minister and a venal parliament. very little interest would have attached to his beans and vetches, if beans and vetches had caused him to forget that if he was happier on a farm he could be more useful in a senate, and made him forego, in the sph

he sublime exile of patmos, a protest in the name of the ideal, overwhelming the real world, a tremendous satire uttered in the name of religion and liberty, and with its fiery reverberations smiting the throne of the c sars, a sharp two-edged sword comes out of the mouth of the semblance of the son of man, encircled by the seven golden candlesticks, and holding in his right hand seven stars "the lord" says isaiah "hath made my mouth like a sharp sword "i have slain them" says hosea "by the words of my mouth "the word of god" says the writer of the apostolic letter to the hebrews "is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit "the sword of the spirit, which is the word of god" says paul, writing to the christians at ep

MOTTA MARCELO THE COMMENTARIES OF AL

brotherhood' is of dadth, and much more dangerous. religious persecutions, throughout history, were always the result of a man reaching the threshold of the abyss through the discipline of a particular faith, and then fearing to jump. his disease would then affect, telepathically and magically, those of his faith, with results such as holy inquisitions, crusades, and others. 5. help me, o warrior lord of thebes, in my unveiling before the children of men! here nuit appeals, simply and directly, recognizing the separate function of each star of her body. in addressing me as warrior lord of thebes, it appears as if she perceived a certain continuity or identity of myself with ankh-f-n-khonsu, whose stele is the link with antiquity of this revelation. the unveiling is the proclamation of the

th a long wand and carrying a sack; his coat is motley. tigers and crocodiles follow him, thus linking this image with that of harpocrates. almost identical symbols are those of the secret god of the templars, the bi-sexual baphomet, and of zeus arrhenothelus, equally bi-sexual, the father-mother of all in one person (he is shown in this full form in the tarot trump xv "the devil) now, zeus being lord of air, we are reminded that aleph is the letter of air. as air, we find the "wandering fool" pure wanton breath, yet creative. wind was supposed of old to impregnate the vulture, which therefore was chosen to symbolize the mother-goddess. he is the wandering knight of fairy tales who marries the kings daughter. this legend is derived from certain customs among exogamic tribes, for which see

gical image. to do this we have all done it is to forget our truth. if we adore form, it becomes opaque to being, and may soon prove false to itself. the khu in each of us includes the cosmos as he knows it. to me, even another khabs is only part of my khu. your own khabs is your one sole truth. 10. let my servants be few& secret: they shall rule the many& the known "my servants; not those of the lord of the aeon "the law is for all; there can be no secrecy about that. the verse refers to specially chosen 'servants; perhaps those who, worshipping the khabs, have beheld her light shed over them. such persons indeed consummate the marriage of nuit and hadit in themselves; in that case they are aware of certain ways to power. there is also a mystical sense in this verse. we are to organize ou

the eternal sakhti (nuit) must activate the sahashara in them, attracted by the awakening of the ajna. 20. the key of the rituals is in the secret word which i have given unto him. this word is communicated directly to any serious aspirant when needed. 21. with the god& the adorer i am nothing: they do not see me. they are as upon the earth; i am heaven, and there is no other god than me, and my lord hadit. samadhi with any god is not the ultimate trance. the ultimate trance is the union of nuit and hadit. that is why over the head of ra-hoor-khuit in the stele, kundalini has reached the sahashara, and is radiating into emptiness. see liber vii, i, 36-40, liber hhh, section sss, and liber lxv, iii, 3 1-36. 22. now, therefore, i am known to ye by my name nuit, and to him by a secret name w

, one, one. it is also indicative that the two letters of ox in english suggest the cross and the circle. 49. abrogate are all rituals, all ordeals, all words and signs. ra-hoor-khuit hath taken his seat in the east at the equinox of the gods; and let asar be with isa, who also are one. but they are not of me. let asar be the adorant, isa the sufferer; hoor in his secret name and splendour is the lord initiating. this verse declares that the old formula of magick the osiris-adonis-jesus-marsyas-dionysus- attis-etc. formula of the dying god is no longer efficacious (it never was efficacious; it was merely the least deficient formula possible in the aeon of pisces just past) it rested on the ignorant belief that the sun died every day, and every year, and that its resurrection was a miracle

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

hment; but at length zeus relented, and permitted his son heracles (hercules) to kill the eagle, and the sufferer was released. third dynasty.olympian divinities. zeus[11 (jupiter. zeus, the great presiding deity of the universe, the ruler of heaven and earth, was regarded by the greeks, first, as the god of all aerial phenomena; secondly, as the personification of the laws of nature; thirdly, as lord of state-life; and fourthly, as the father of gods and men. page 26 as the god of aerial phenomena he could, by shaking his agis,[12] produce storms, tempests, and intense darkness. at his command the mighty thunder rolls, the lightning flashes, and the clouds open and pour forth their refreshing streams to fructify the earth. as the personification of the operations of nature, he represents

sonification of the operations of nature, he represents those grand laws of unchanging and harmonious order, by which not only the physical but also [27]the moral world is governed. hence he is the god of regulated time as marked by the changing seasons, and by the regular succession of day and night, in contradistinction to his father cronus, who represents time absolutely, i.e. eternity. as the lord of state-life, he is the founder of kingly power, the upholder of all institutions connected with the state, and the special friend and patron of princes, whom he guards and assists with his advice and counsel. he protects the assembly of the people, and, in fact, watches over the welfare of the whole community. as the father of the gods, zeus sees that each deity performs his or her individu

bout to ask. zeus swore by the styx (which was to the gods an irrevocable oath) to accede to her request whatsoever it might be. semele, therefore, secure of gaining her petition, begged of zeus to appear to her in all the glory of his divine power and majesty. as he had sworn to grant whatever she asked of him, he was compelled to comply with her wish; he therefore revealed himself as the mighty lord of the universe, accompanied by thunder and lightning, and she was instantly consumed in the flames [36] io, daughter of inachus, king of argos, was a priestess of hera. she was very beautiful, and zeus, who was much attached to her, transformed her into a white cow, in order to defeat the jealous intrigues of hera, who, however, was not to be deceived. aware of the stratagem, she contrived t

psetting the table upon which it was placed, turned lycaon into a wolf, and destroyed all his fifty sons by lightning, except nyctimus, who was saved by the intervention of gaa. jupiter. the roman jupiter, who is so frequently confounded with the greek zeus, is identical with him only as being the head of the olympic gods, and the presiding deity over life, light, and aerial phenomena. jupiter is lord of life in its widest and most comprehensive signification, having absolute power over life and death, in which respect he differed from the greek zeus, who was to a certain extent controlled by the all-potent sway of the moira or fates. zeus, as we have seen, often condescends to visit mankind, either as a mortal, or under various disguises, whereas jupiter always remains essentially the sup

difficulty in doing, as ascalaphus, the son of acheron and orphne, was his witness to the fact.[25] zeus, pitying the disappointment of demeter at finding [56]her hopes thus blighted, succeeded in effecting a compromise by inducing his brother aides to allow persephone to spend six months of the year with the gods above, whilst during the other six she was to be the joyless companion of her grim lord below. accompanied by her daughter, the beautiful persephone, demeter now resumed her long-abandoned dwelling in olympus; the sympathetic earth responded gaily to her bright smiles, the corn at once sprang forth from the ground in fullest plenty, the trees, which late were sered and bare, now donned their brightest emerald robes, and the flowers, so long imprisoned in the hard, dry soil, fill

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

the incidence of serfdom in the ile de france region was quite variable. even where it did exist, however, the conditions of serfdom were no longer what they had been. in the ninth and tenth centuries, they were very near those of slavery, but in the thirteenth century serfdom affected entire segments of the population and was characterized by responsibilities that benefited the serf's sovereign lord. this kind of serfdom did not definitively vanish until the time of the french revolution. the crusades, concurrent with this broad serfdom, engendered a commercial cosmopolitanism that encouraged the development of a class of merchants and a kind of social and cultural intermixing, which brought about a rebirth of ideas that we will explore in more detail later. these phenomena set off a pow

n these brotherhoods that we can see the birth of the francs metiers (free craftsmen) and freemasonry. the "communal" brotherhoods, on the other hand, developed in the cities and became the cogs of their urban settings. despite their autonomy, they were far from holding the same extensive franchises enjoyed by their monastic colleagues. the restrictions imposed upon them came either from the high lord and dispenser of justice, the city itself, or from the sovereign who took the bourgeoisie of the town under his protection in order to fend off feudal lords and under his tutelage so that they would serve his policies. in any event, the rights of these artisans never extended beyond city limits. yet within these limits, the franchises connected to the power and patronage of the church were re

erty, and chastity and swore an oath to do all in their power to safeguard the roads and protect pilgrims against the attacks of brigands and infidels. initially the order, which at first followed the rule of saint augustine, did not expand greatly. in the ninth year of the order's existence, however, as guillaume de tyr notes "during the council held in france at troyes [in 1128, attended by the lord archbishops of reims and sens; their suffragans; the bishop of albano, legate to the apostolic see; and the abbots of citeaux, clairvaux (saint bernard* and pontivy. a rule was instituted for the new knights" the chronicler adds, their affairs had prospered so well that at this time they had in their monastery three hundred knights, more or less, all wearing the white robe+ not including the

ted of a leaning toward mysterious eastern arts and heresies, took up the mantle of justinian as represented by the degenerate fortresses in northern syria and, in simplifying it, served to amplify it."17 when they set aside their arms and when truces in the fighting left them leisure time, the templars, mindful of their religious vocation, turned to erecting churches dedicatd to the glory of the lord. like their benedictine teachers, they first built in the romanesque style, but here again byzantium prevailed and eastern churches often served as models for those of the templars. this influence was extended to the construction of the orders' commanderies in europe and is especially visible in the shapes of the templar chapels, which are either circular, such as those in paris (the rotunda

m acted from a similar attitude, with a fortunate result: saladin, once master of the kingdom of jerusalem, behaved toward the city's christian populace with feelings of loyalty, humanity, and chivalrous grace, which struck the latin chroniclers with admiration.24 72 the origins of freemasonry from ancient times to the middle ages bernard the treasurer indicates in his chronicle that in 1198 the "lord of the assassins (the old man of the mountain) treated the christians and their leader, count henri, as royalty. the same author informs us that in 1227 the sultan coradin, at the time of his death, entrusted his land and children to a spanish knight who was a templar brother "he was fully aware that this knight would faithfully protect his land. he had no desire to leave it to the saracens

NECRONOMICON ALAZIF

head with the ointment of khephnes shall in sleep be grabted true visions of time yet to come when ye moon increaseth in her light place in an earthen crucible a goodly quantity of oil of ye lotus, sprinkle with one once powdered mandragora and stir well with ye forked twig of ye wild thorn bush. having so done utter ye incantation of yebsu (taken fron diverse lines in ye papyrus) thus: i am the lord of spirits, oridimbai, sonadir, episghes, i am ubaste, ptho born of binui sphe, phas; in the name of auebothiabathabaithobeuee give power to my spell o nasira oapkis shfe, give power chons-in-thebes-nefer-hotep, ophois, give power! o bakaxikhekh! add to ye potion pinch of red earth, nine drops natron, for drops balsam of olibanum and one drop blood (from thy right hand. combine the whole with

lhu waits dreaming, yet he shall rise and his kingdom shall cover the earth' al azif page 14 of 18 http//www.chaosmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 and he shall come unto you in sleep and show his sign with which ye shall unlock the secrets of the deep. ye incantation o thou that lieth dead but ever dreameth, hear, thy servant calleth thee. hear me o mighty cthulhu' hear me lord of dreams! in thy tower at r'lyeh they have sealed ye, but dagon shall break thy accursed bonds, and thy kingdom shall rise once more. the deep ones knoweth thy secret name, the hydra knoweth thy lair; give forth thy sign that i may know thy will upon the earth. when death dies, thy time shall be, and thou shalt sleep no more; grant me the power to still the waves, that i may hear thy call (a

osmatrix.org/library/books/al_azif/al_azif.html 10/10/2003 when thou would banish those that you have called forth intone the words: imas, weghaymnko, quahers, xewefaram which closeth the gate, and seal with the sign of koth. ye formula of dho-hna whosoever performeth this rite with true understanding shall pass beyond ye gates of creation and enter ye ultimate abyss wherein dwelleth ye vapourous lord s'ngac who eternally pondereth ye mystery of chaos. trace ye angle-web with ye scimitar of barzai and offer the mystic suffumigations with the incense of zkauba. enter ye web by the gate of the north and reciting the incantation of na (thus: zazas, nasatanada, zazas zazas, proceed to ye south-most pinnacle by the path of alpha whereupon make ye, ye sign of kish, pronouncing the triple-word of

ONYX TABLET OF SET

oval of your efforts. there is much that is allegorical concerning lay membership in the church of satan. our activities, communications, and publications all reinforce this. a person can be an accredited satanist and yet consider the prince of darkness no more than an interesting and illustrative figure of myth. with the satanic priesthood the allegory ends. as the ordained representative of our lord satan, you will become a living embodiment of the powers of darkness. you will retain mastery of your own will; indeed you will be strengthened in this regard. nevertheless you will become an agency through which the devil will achieve his ends. by now you should be sufficiently acquainted with the true motives and ambitions of the church of satan, and this realization will inspire you with e

? is satanism consistent with so-called "rational" scientific disciplines? what does the devil have to do with art? what *is* art? is it important to the operations of a satanic priest or priestess? why? what are some specific changes which you feel the church of satan will bring about in the next twenty-five years? and finally: inasmuch as you are interested in becoming an ordained priest of our lord satan, who or what is he? upon receipt of your answers to the above, the council of nine will give final consideration to your ordination. unanimous recommendation to the high priest is necessary for a new priest or priestess to be admitted to the order of mendes. ultimately sanction of each new ordination must be made by the powers of darkness themselves, according to symbolisms which are as

ing the will of set has manifest itself, joining in consecration with one who is now to be ordained to his eternal priesthood. called to this sacred office is [name, who has before this altar cast aside all the comforts, illusions, and images of earth that [his/her] soul and self may be transfixed by the very fire of fires. advance to the altar, thou who would claim this doom, that the eye of our lord set may, for a time, seize, alone within the universe, upon you. as your mind is revealed to his, do you of your free will embrace his eternal priesthood? bring then your left hand to the black flame upon the altar, and for a fleeting moment receive its kiss upon your soul "conceive of the cosmos as a circle of twelve divisions alternating between life and death, binding all creatures save th

ut this work at a different pace. but i've never seen such work accomplished overnight. for most it seems to take at least a year or more. in my own case after a year i felt pretty sure i had accomplished some semblance of balance in my third degree process. two years later and i realized i had a lot more work to do. and from there we continue on, our initiatory paths intertwined with that of the lord of darkness. where does the process of third degree lead? towards greater individuation and continuity of being, but also toward greater crystallization of the aeon. every time a priest or priestess of set comes into being, the aeon of set becomes a little larger, a little more 'real. that is how the priesthood improves the quality of the aeon- by working to enhance and define their own perso

PATRON OF SORCERY

s an initiate of the modern temple of set, i began to wonder to what extent the original cult of set had survived that civilization, and what documented forms this survival had taken. i found an answer in hans dieter betz's edition of the greek magical papyri in translation including the demotic spells (chicago: university of chicago press, 1986. in the twilight of egyptian civilization, set, the lord of darkness denounced by followers of osiris, became a patron of sorcery. this apparently occurred by way of egyptian priests moving into freelance magical practice after foreign domination led to loss of royal funding for the temples. it is strange to envision the egyptian priests consigning their lore to the written word, given their notorious reputation for xenophobia and secrecy. signific

PHILIP NEIL MYTHS LEGENDS EXPLAINED

the world through metaphor. stories adapt and change according to the teller and the context; myths are not fixed and dogmatic but fluid and interpretive. myth and time many mythologies start before the dawn of time, with the coming into consciousness of a creator god, such as the egyptian re (see p. 12. re himself is described as the awareness of an all-encompassing divine being, nebertcher, the lord without limit. mythological time, unlike clock time, is cyclical rather than linear. it presupposes what the writer mircea eliade called the myth of the eternal return. it is set in motion by a particular event in egypt, the call of the benu bird as it alighted upon the first land. it will come to an end eventually, and the cycle of creation will begin again. the mythology of the aztec and ma

l ogres and monsters. before performing the last of his labors heracles had to be initiated into the eleusinian mysteries. on his death, he ascended to olympus to live with the gods. introduction 11 in this belief by the daily rebirth of re, the sun. the vikings believed that warriors who died in battle would feast in the goldenroofed hall of valhalla among the gods, before fighting for odin, the lord of hosts, in the final battle of ragnarok. the roman poet virgil tells us how the hero aeneas found his father anchises in the fields of elysium in the underworld (see p. 67. but when he tried to embrace him, he was as insubstantial as air. when he then saw souls flocking to drink the water of oblivion to forget their former lives, and be born again, he asked anchises what was happening. anch

. do we build a house to stand for ever, do we seal a contract to hold for all time? do brothers divide an inheritance to keep for ever, does the flood-time of rivers endure? it is only the nymph of the dragonfly who sheds her larva and sees the sun in his glory. from the days of old there is no permanence. utnapishtim s lesson is repeated in a haunting little aztec poem, addressed perhaps to the lord of life quetzalcoatl, who descended to the underworld to restore humanity to life (see pp. 98 99: can it be true that one lives on earth? not forever on earth; only a little while here. be it jade, it shatters. be it gold, it breaks. be it a quetzal feather, it tears apart. not forever on earth; only a little while here. in a world where the only certainty is uncertainty, the great myths offe

but loki refused. as a result, the gods hunted loki down and tied him up in torment but at ragnarok, loki will break loose, and lead the hordes of the dead to war in a ship made from dead men s nails. the creation 12 the creation in the beginning, egyptian myth tells us, there was nothing but the dark endless ocean of nun. all the elements of life were in the ocean, inert and senseless. then the lord without limit came into being, and called himself re. he was alone. with his breath he created shu, the air, and with his spittle he created tefnut, moisture, and sent them out across the water. he caused the waters of nun to recede so that he had an island on which to stand. then he looked into his heart to see how things should be, and called forth from nun all the plants, birds, and animal

ypt from enemies in the west, especially the libyans. raising his arms in blessing, he carries the ankh, symbol of the life-giving elements of air and water, from which hangs a sacred djed pillar, signifying stability. ankh djed pillar the egyptian gods a ll the gods of ancient egypt are, like the hindu gods, aspects of the great divine essence, named in one account of the creation as nebertcher, lord to the uttermost limit. re, the sun god, represents the creative consciousness of this all-powerful god, and the rest of the gods, brought into being by re, represent other aspects. egyptian gods were also interrelated or merged: amun, the hidden, the chief god worshipped at karnak, was a god of the air, but as amun-re he was a sun god and as amun-min, a fertility god. known by various names

PHOSPHORUS

nator lucifer, crowned in emerald light, king of the circle of the wise do illuminate me, by dreaming and waking guide me into the astral plane to become, in the twilight i awaken to thy fiery spirit! o archon of this world, djinn of holy fire and perfected spirit do move through me as i descend with you! guide me unto the empyrean and celestial sabbat of self-deification! from the north, belial, lord of the earth and perfected essence of both angel and beast, do move the spirits of the earth of wolf and jackal, come forth through me! i seek thy mysteries of the earth, of the infernal sabbat and its pleasure of lilith-hecate! i descend into the caverns of darkness with thee! from the west, leviathan, lord of the gateways of the darkness of the oceans, i do summon thee to behold my path! i

abolic essence of isolate consciousness, the eye and heart of set, ahriman and hecate. it is both daimon and seraph, a mirror and a gate of hell. meditate and focus upon this mirror. 6. the sigil of lucifer is the mark of the rebellion of spirit, the separation of ain soph (limitless light) to the dual ecstasies of shadow and flame. mark thy soul/spirit/consciousness with the sigil of adonai, the lord of the earth called also shaitan. 7. baphomet is the god form of the luciferian path, enfleshed as the witch begetter and the lord of the blackened fires of the forge. the black man of the sabbat is the one passed into the devil s flesh and walked the dreams of lilith-hecate s bloodied caul of initiation. succubus publishing 18 p.o. box 926344 houston, tx 77292 united states of america e-mail

PHOSPHORUS THE SHADOWING FORTH OF LUCIFER

th shadow and light, blood red and jet black. lucifer is the colour of an awakened and enlightened mind. the psyche which is open for magical inspiration. blavatsky understood the significance of balance within the individual, to ascend the individual from the beast like qualities so inherent within our subconscious. blavatsky wrote "thus it stands proven that satan, or the red fiery dragon, the "lord of phosphorus" and lucifer, or "light bearer" is in us; it is our mind-our temptor and redeemer, our intelligent liberator and saviour from pure animalism" asmodeus/ahriman is the fountain head of sorcery and earth based black magic. asmodeus is the god of black witchcraft, sorcery, necromancy and diabolism. the balance of asmodeus/ahriman is to unite the materialistic flesh side of life with

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

asonic history of the original and unabridged ancient and ninety-six( j g x) degree rite of memphis (utica,n.y: 1879) the next step in the farce was as follows. the spurious egyptian rite of memphis, presided over by calvin c. burt, became dissatisfied with their chief, and he (burt) agreed to sell out to darius wilson for b, a a a dollars. a small hole-and-corner meeting, the circular of brother lord [of whom more anon] informs us,was held by a few members who were favorable to darius wilson xabout eight we believe xwho were said to represent f a g chapters and b a, d b j members, which was probably a mathematical calculation of what they might expect to get before the world came to an end. but a remainder of the prospective ten thousand members refused to agree to darius wilson s purchas

expelled burt. k the grand lodge of massachusetts formally endorsed the assertion that wilson is running the rite to make money, and expelled him from the craft.2. a grand mystic temple had been chartered in canada by alexander b.mott. the canadian members declared themselves independent, organized a sovereign sanctuary, and chartered a body of the rite of misraim in the united states, with w. b. lord of utica, new york as grand master.mott claimed that all rights to the rite of misraim in the united states belonged to him by virtue of his office as grand master of the rite of memphis.2. this led to much controversy with both lord and mott strongly asserting their authority. wilson went on conferring the degrees of the rite of memphis, and, in addition, the three craft degrees and, as a co

in addition, the three craft degrees and, as a consequence, was expelled by the grand lodge of new york in b j a e for illegally conferring these degrees under claimed authority from the clandestine grand lodge of ohio which had been organized as a rival to the legitimate grand lodge of that state.2. about b j a a he merged his branch of the rite of memphis with that of isaac h. parrish and w. b. lord, under the name of the royal masonic rite. this body never assumed any real importance and soon passed into oblivion. dr.alexander b.mott, head of the seymour branch of the rite, died in b i i j. he was succeeded by harvey g.goodale.2. in september, b j b e,goodale turned over all the papers and control of the rite to ellis b. guild, who kept control until just before he died on may b d, b j

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

idot, while malchut is called gthe lower mother, h i.e, the mother of the subsequent worlds that are created out of it. the word sarah itself, moreover, means gruler h or gprince, h and is thus thematically related to malchut, which means gkingdom. h the keter of malchut is the fourfold expansion of the name adni. the name adni is usually associated with the sefirah of malchut, since it means gmy lord h or gmy master. h specifically, however, the most complete iteration of this name, its fourfold expansion, signifies the highest level of malchut, the will to rule or keter of malchut. the fourfold expansion of adni (alef-dalet-nun-yud) is how this name is spelled in a series of steps, the first step being its first letter and each subsequent step being the addition of another of its letters

ad for burial, you must agree to intercede for me with efron son of tzohar, that he sell me the cave of machpelah that he owns, which is at the edge of his field. let him sell it to me, at the full price, for a burial site in your midst. h efron was seated among the hittites; so efron the hittite answered abraham so the hittites could hear.all who had entry to the gate of his town.saying, gno, my lord, hear me: i give you the field and i give you the cave that is in it; i give it to you in the presence of my people. bury your dead. h then abraham bowed low before the people of the land, and spoke to efron so the people of the land could hear, saying, gif only you would hear me out! let me pay the price of the field; accept it from me, that i may bury my dead there. h efron replied to abrah

ou the field and i give you the cave that is in it; i give it to you in the presence of my people. bury your dead. h then abraham bowed low before the people of the land, and spoke to efron so the people of the land could hear, saying, gif only you would hear me out! let me pay the price of the field; accept it from me, that i may bury my dead there. h efron replied to abraham, saying to him, gmy lord, hear me! a piece of land worth four hundred shekels of silver.what is that between you and me? go and bury your dead. h abraham heard efron fs terms. abraham paid out to efron the money that he had named so the hittites could hear.four hundred shekels of silver at the going merchants f rate. so efron fs field in machpelah, near mamre.the field with its cave and all the trees within the borde

and all types of work exist in the context of this world, the [physical correlate of the] world of asiyah. therefore, the numerical value of the word for gwork h [melachah, 96] is the same as that of the two names kel adni together. melachah: mem-lamed-alef-chaf-hei= 40+ 30+ 1+ 20+ 5= 96. kel: alef-lamed= 1+ 30= 31. adni: alef-dalet-nun-yud= 1+ 4+ 50+ 10= 65. 31+ 65= 96. the divine name adni( gmy lord h) is associated with the sefirah of malchut and the world of asiyah. as we have said, on weekdays all types of work are permitted, as long as in doing them one does not commit any sin. for if he does, they will not be elevated; on the contrary, this will increase the power of evil [the sparks within them are elevated] only when they are performed in an completely permitted manner. fulfilling

e torah, the angels said, when the holy one, blessed be he, wanted to give the torah to israel: ghow much might there is in your name! h gyour name h is the torah, which is all names of the holy one, blessed be he.3 [the angels felt that the torah, which they perceived as being] only the esoteric dimension [should not] be given on earth [i.e, to mankind. this is the meaning of the verse: gg-d our lord, how mighty is your name in all the earth, for you have given your glory over the heavens. h4 they did not know that since the exoteric dimension of the torah is not relevant to them. since they are immortal.it was given to mankind. the phrase gfor you have given your glory over the heavens h may be read: ggive your glory over the heavens. h the angels were thus saying to g-d, gsince your nam

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

l only defeat your own purpose, and you will derive next to nothing from what you do. again and again, it has to be stated-make haste slowly! don't hurry. some of the speeches made by various officers during the ceremonies are magnificent and are well worth memorizing. the adoration that is a constant through all the rituals and which is of gnostic origin is certainly one of these: holy art thou, lord of the universe. holy art thou, whom nature hath not formed. holy art thou, the vast and the mighty one. lord of the light and the darkness. another lovely passage which deserves a place in all of one's private devotions and spiritual exercises is this one: glory be to thee, father of the undying. for thy glory flows out rejoicing to the ends of the earth. perhaps one of the most important of

as already demonstrated, to aspire and work and practise so that by enlightenment he may one day "become more than human" this is the qabalistic philosophy summarized in the statement that the adept seeks to unite himself to his higher soul or his higher self, symbolized again in the hebrew word adonai. all the above notions therefore are synthesized in this word adonai, literally translated "my lord" its hebrew letters are: aleph daleth nun yod 1+ 4+ 50+ 10= 65. this number is also that of lvxlight. qabalistically the process enables us toperceive a necessary connection between adonai and the light, their identity. from here we can move in a variety of exegetical directions. but enough has been said, i hope, to show the student not to accept superficially any phase of the rituals and the

g that destructive force which demolishes all forms and ideas when their term of usefulness and healthy life is done. it symbolises not so much a fixed state of things, as an act, a further passage and transition of potentiality into actuality. six is the harmonising and reconciling sephirah, tiphareth. the word itself 20. the golden dawn means beauty and harmony. it is attributed to the sun, the lord and centre of our solar system. just as kether referred to the most secret depths of the unconscious, the core of man's life, so tiphareth is its reflection, the ego, the ordiiry human consciousness. this sephirah completes the second triad, which is a triad of consciousness, as the firsttriad of the supernal light may be considered the triad of that which is supremely divine, the superconsci

d. but fundamentally it is the ascent of the dragon or, if you wish, an upwelling of the unconscious archetypes- a highly dangerous and unbalancing ascent, until they are assimilated to consciousness- which first renders daath a possibility. it is the fall which is responsible for the acquisition of self-knowledge 'thus it stands proven" claims blavatsky "that satan, or the red fiery dragon, the 'lord of phosphorus' and lucifer, or 'light-bearer' is in us; it is our mind- our temptor and redeemer, our intelligent liberator and saviour from pure animalism" in the evolutionary scheme, the fall occurs through a higher type of intelligence coming into close contact with nascent humanity, thus stimulating the psyche of the race- or so the magical tradition has it. the recapitulation of this pro

eady received. be not sure even after the lapse of much time that thou hast fully discovered all that is to be learned from these. and to be of use unto thee, this must be the work of thine own inner self, thine own and not the work of another for thee so that thou mayest gradually attain to the knowledge of the divine ones" the grade of the portal, which conferred upon the candidate the title of lord of the paths of the portal of the vault of the adepti, is not referred to a sephirah as such. it may, however, be considered as an outer court to tiphareth, exactly as the adeptus minor ceremony may be considered tiphareth within. its technical attribution is the element of akasa, spirit or ether which is magically invoked by the usual procedure of invoking pentagrams and the vibration of div

RELIGIOUS TENANTS OF THE YEZIDI

in their theology. the conversation which i held with the guardians of the temple clearly leads to this conclusion, and the same has been declared to we again and again by many yezeedees. fr. 1 in that case his tomb must be regarded as a myth, and the prefix "sheikh" fn. 1. may not the yezeedee "adi" be cognate with the hebrew hbw ad adh or ad, the two first letters in the original of adonai, the lord, and its compounds adonijah, adonibezek &c? this derivation is open to objection on the ground that the yezeedees write the word with hbw o and not with hbw a. little weight, however, ought to be attached to this fact, since they write it so only in arabic, of which they know but very little, and not in their own language which they do not write at all. moreover they may have assimilated the

am he that dispenseth power, and i am the ruler of the earth. and i am he that guideth mankind to worship my majesty, and they came unto me and kissed my feet. and i am he that pervadeth the highest heavens and i am he that cried in the wilderness; 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

d therefrom on every side. and i am he that brought down an authentic verity- a book whereby i will guide the prudent ones. and i am he that enacted a powerful law, and its promulgation was my gift. and i am he that brought from the fountain water limpid and sweeter than all waters; and i am he that disclosed it in my mercy, and in my might i called it the white [fountain] and i am he to whom the lord of heaven said: thou art the ruler and governor of the universe. and i am he who manifested some of my wonders, and some of my virtues are seen in the things that exist. and i am he to whom the flinty mountains bow, they are under me, and ask to do my pleasure. and i am he before whose majesty the wild beasts wept; they came and worshipped and kissed my feet. i am adi of the mark, fr. 2 a wan

elves and make you a graven image, the similitude of any figure the likeness of any fowl that flieth in the air" p. 128 i am of opinion, however, that the modern yezeedees have borrowed little from christianity beyond what was incorporated into their system by their more learned and zealous forefathers, when the gospel was first proclaimed in these parts. their professed reverence for our blessed lord seems to arise more from the difficulty of withholding from him the honour which is universally ascribed to his character and dignity, than from any knowledge which they possess of his person or mission. in this respect, indeed, they are profoundly ignorant, and their confession of isa, the son of mary, is much more undefined and imperfect than that of the mohammedans. it is true that they af

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

glimmering raywhile darkness o222er the whole confusion reigned without controlthen god arose, his thunders hurl222d, and bade the elements arisein air he hung the pendant world, and o222er it spread the azure skies;stars in circles caused to run, and in the centre fixed the sun.then man he called forth out of dust, and formed him with a living soulall things committed to his trust, and made him lord of all, the wholebut yet ungrateful unto heaven he proved, and was from eden driven.from thence proceeded all our woes, nor could mankind one comfort shareuntil the rosicrucians rose and formed another eden here:where true pleasure ever reigns, and native innocence regains.here crystal fountains flow, here naught that222s vile can enter inthe tree of knowledge here doth grow, whose fruit we t

.celebrant:brethren, do you consent that this aspirant may proceed?the brethren cross their arms upon theirs breasts in token of assent.celebrant:let the aspirant kneel at the altar. brethren, as true rosicrucians, let us bend the knee to him fromwhom we derive our being.kneel forrituals of the societas rosicrucianis in angliazelator8 prayerwe supplicate thy blessing and gracious guidance, o holy lord, father almighty, author of lightand truth, on behalf of this thy servant, who aspires to a greater knowledge of thee, and of thywondrous works, that thy glory may be magnified. vouchsafe to illume him with the light of thywisdom; cleanse him and sanctify him, that being made worthy of this place where we strive tocomprehend and glorify thee, he may be enabled to retain a firm hope, a righteo

pointed star (one point up. the aspirant is caused to rise in front of the altaron which is the rose and cross, having the letters i.n.r.i. above the rose, when thecelebrant so directs: rise, my brother, and receive the light of our mystic circle.the conductor removes the veil of obscurity from the aspirant, while the brethren thrice strike theirarms across the breast.chief adept:the light of the lord be with you.celebrant:and with thy spirit.worthy brother, on being restored to a more perfect vision you discover before you the altar uponwhich rests the rose upon the cross, commemorative of the spotless life of him whom we believewas the manifested glory of god. behold the initials of that sacred name and title which weretraced in burning letters upon the cross of the redeemer. treasure in

l and devotion as a true rosicrucian?g. of the c.:he has.suffragan:then let him be admitted.the zelator, in charge of the conductor, enters and is halted in front of the suffragan.suffragan:frater zelator, it is the custom of rosicrucians before undertaking any matter of importance to invoke the blessing of the deity on their proceedings. kneel, therefore, and join with us in solemn prayersupreme lord, our father, source of truth and light, pour down upon us the continued dew of thyblessing, and prepare the mind off this zelator, now kneeling in thy presence, for the reception oftheoricus16 the true mysteries of this order, that he may thereby benefit mankind, and better fit himself foradvancement in thine eternal kingdom. amen.suffragangives a battery of one: with reverence for the name o

rous secret know,ye blest on high, and man below,the "elixir of life" aboveis the "divine creator222s love."then why this struggle here on earth,when soon we222ll hail a second birth,when life eternal will be mine,the elixir, the "love divine"?hosannas now to heaven we sing,our praises to the almighty ring,the "elixir of life" shall be,the love that god hath granted me.oh holy, righteous, blessed lord.by every living thing adored,grant us the elixir ye crave,for "love divine" alone can save.immediately upon the pronouncement of the latin aphorism by gualdi, the 4 ancients letter the wordi.n.r.i, and the chief adept makes the proclamation of closing, as set forth in the closingceremonyrituals of the societas rosicrucian teliphas levi dogma et rituel de la haute magie translated by a. e. wai

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

ch it explains by the intervention of a harmonious and all-powerful unity. christ did not put his teaching into writing, and only revealed it in secret to his favoured disciple, the one kabalist, and he a great kabalist, among the apostles. so is the apocalypse the book of the gnosis or secret doctrine of the first christians, and the key of this doctrine is indicated by an occult versicle of the lord's prayer, which the vulgate leaves untranslated, while in the greek rite, which preserves the traditions of st. john, the priests only are permitted to pronounce it. this versicle, completely kabalistic, is found in the greek text of the gospel according to st. matthew, and in several hebrew copies, as follows. the sacred word malkuth substituted for kether, which is its kabalistic correspond

eason. here follows the religious and kabalistic key of the tarot, formulated in technical verses after the mode of the ancient lawgivers: 48 the doctrine of transcendental magic 1' a conscious, active cause in all we see, 2 h and number proves the living unity. 3 g no bound hath he who doth the whole contain, 4 o but, all preceding, fills life's vast domain. 5 x sole worthy worship, he, the only lord, 6 n doth his true doctrine to clean hearts accord. 7 z but since faith's works a single pontiff need, 8 k one law have we, and at one altar plead; 9 t eternal god for aye their base upholds. 10 v heaven and man's day alike his rule enfolds. 11[ in mercy rich, in retribution strong, 12 s his people's king he will upraise ere long. 13 a the tomb gives entrance to the promised land, death only

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

e flame of sacrifice. let us each fulfil our destinies. h having uttered these words, the comet tosses back her burning hair, uplifts her fiery shield and plunges into infinite space, seeming to be lost for ever. thus satan appeared and disappeared in the allegorical narratives of the bible. gnow there was a day, h says the book of job, gwhen the sons of god came to present them selves before the lord, and satan came also among them. and the lord said unto satan: ewhence comest thou? f then satan answered the lord, and said: efrom going to and fro in the earth, and from walking up and down in it. f h a gnostic gospel, discovered in the east by a learned traveller of our acquaintance, explains the genesis of light to the profit of lucifer, as follows: gself-conscious truth is living thought

those errors, all those shadows, all those monstrous idols of anarchy which india opposes in its symbols to the magical trimurti, have found priests and worshippers in christianity. the demon is mentioned nowhere in genesis; an allegorical serpent deceives our first parents. here is the common translation of the sacred text: gnow, the serpent was more subtle than any beast of the field which the lord god had made. h but this is what moses says: this signifies, according to the version of fabre d'olivet: gnow, original attraction (cupidity) was the entraining passion of all elementary life (the interior activity of nature, the work of jhoah, the being of beings. h but herein fabre d'olivet is beside the true interpretation, because he was unacquainted with the grand keys of the kabalah. th

ite resin, camphor and sulphur; by thrice pronouncing the three names of the genii of fire: michael, king of the sun and lightning; samael, king of volcanoes; and anael, prince of the astral light; and, finally, by reciting the prayer of the salamanders immortal, eternal, ineffable and uncreated father of all things, who art borne upon the ever-rolling chariot of worlds which revolve unceasingly; lord of ethereal immensities, where the throne of thy power is exalted, from which height thy terrible eyes discern all things and thy holy and beautiful ears unto all things hearken, hear thou thy children, whom thou didst love before the ages began. for thy golden, thy grand, thine eternal majesty shines above the world and the heaven of stars! thou art exalted over the conjuration of the four 3

sacred pentagram. these figures must be perfectly correct and drawn either with the charcoal of consecrated fire or with a reed dipped in various colours, mixed with powdered loadstone. then, holding the pantacle of solomon in one hand and taking up successively the sword, rod and cup, the conjuration of the four should be recited with a loud voice, after the following manner: caput mortuum, the lord command thee by the living and votive serpent! cherub, the lord command thee by adam jotchabah! wandering eagle, the lord command thee by the wings of the bull! serpent, the lord tetragrammaton command thee by the angel and the lion! michael, gabriel, raphael, and anael! flow moisture, by the spirit of eloim. earth, be established by adam jotchabah. spread, firmament, by jahubehu, zebaoth. fu

circulate; earth, revert to earth, by virtue of the pentagram, which is the morning star, and by the name of the tetragram, which is written in the center of the cross of light! amen. the sign of the cross adopted by christians does not belong to them exclusively. this also is kabalistic and represents the oppositions and tetradic equilibrium of the elements. we see by the occult versicle of the lord's prayer, which we have cited in our gdoctrine h, that it was originally made after two manners, or at least that it was characterized by two entirely different formulae, one reserved for priests and initiates, the other imparted to neophytes and the profane. for example, the initiate said raising his hand to his forehead, gfor thine, h then added gis, h and continuing as he brought down his

ROBERT KIRK WALKER BETWEEN WORLDS

arly source of psychic and spiritualist evidence, such attitudes were certainly not those taken by kirk, or indeed by a number of his contemporaries s. we shall examine kirk's own comments and his underlying beliefs on the subject as we proceed, but the main interest in the sight among his contemporaries was one that seems only too modern: it was investigated as a possible source of espionage. in lord tarbett's letter to the distinguished scientist robert boyle, which is quoted and commented on by kirk (pages 39-45) we find one of a number of such scientificmilitary investigations. in a letter from lord reay written in 1699 (some seven years after kirk's death) to samuel pepys, the subject is mentioned. lord reay had a copy of the http//www.dreampower.com/kirk_wbw/pg_1.htm (2 of 8 [10/9/20

are easily overlooked by the modern reader, even by the trained folklorist, as they derive from a type of classical and religious education and training in logical presentation no longer used today. we shall return shortly to the ultimate aim and nature of his argument. second, he is not presenting 'evidence' of the second sight, not even in the manner undertaken in the letter that he quotes from lord tarbett (pages 39-45, or in other contemporary or later collections of such evidence. the sight itself is presented as a concomitant of the existence of the subterranean world and its inhabitants, and there is no doubt in kirk's mind or his manner of writing as to its reality. the main discussion of the sight is not in terms of proof or 'belief' but seeks to establish a scientific definition

n. there are times, of course, when we might wish that our modern esoteric revivalists could demonstrate even a fraction of kirk's clarity of thought and strength of spiritual conviction and discipline. introduction 12 fundamental concepts in: the secret commonwealth if we carefully limit ourselves to the evidence presented by kirk in his text, including his commentary upon and disagreements with lord tarbett's letter on the subject, we can build a clear picture of his understanding of the fairy seership and healing http//www.dreampower.com/kirk_wbw/pg_10.htm (2 of 8 [10/9/2001 12:34:12 am] robert kirk- walker between worlds(pages 10-18) traditions of the highlanders. in the following points kirk's text only is used, and no parallels or variants are drawn in from other sources, though thes

clared he did at that very time, for he knew [he said] that his friend was a seer, and would [therefore know of it and] make sport with it. the men that were present and examined the matter exactly told me this story, and [said] withal that a seer would, with all his [supernatural] optics [that is, vision] perceive no other object so readily as this at such a distance. the secret commonwealth 39 (lord tarbett's report on second sight) a succinct account of my lord of tarbott's [tarbett's] relations in a letter to the honourable robert boyle esquire, of the predictions made by a seer whereof himself was ear and eye-witness. i thought fit to adjoin hereunto, that i might not be thought singular in http//www.dreampower.com/kirk_wbw/pg_30.htm (7 of 8 [10/9/2001 12:34:46 am] robert kirk- walker

ntly met two years later] is since dead, and the lady [is] still alive [as the seer had predicted in 1655. i shall trouble you with but one more [example] which i thought [the] most remarkable of any that occurred to me. in january of 1652 the above mentioned lieutenant colonel al. monro and i happened to be in the house of one william macleod of ferrinlea, in the country of ross. monro, the land lord [that is, macleod] and i were sitting in three chairs near the fire; in the corner of the great chimney were two islanders, who had that very night come to the house, and were related to the land lord. while one of these [islanders] was talking with monro, i perceived the other to look oddly toward me [and] from his look, and his being an islander, i conjectured him [to be] a the secret commo

RUBY TABLET OF SET

, who also have taught the way? as to the rest, what need of any too great precision? what knows with the intellect enough to decide on all these high subjects for his fellows? let each follow the light as he sees it- there is enough for all; as that at last we may see "all things turned into light- meet, joyous light" these, then, are all my words, except to add, with an ancient coptic scribe "o lord, have mercy on the soul of the sinner who wrote this" bibliography. burkitt, f.c, 1932. church& gnosis. cambridge. kingsland, william, 1937. the gnosis or ancient wisdom in the christian scriptures. london. krause, martin, 1977. gnosis and gnosticism. leiden. lea, thomas, 1919. the apostolic gnosis. oxford: b. h. blackwell, broad street. macgregor, geddes, 1979. gnosis. wheaton, illinois. mea

ou art the brilliant eye who leads him, the word of judgment of the one whose name is hidden, the victorious one before the ennead, lady of fear, great of respect, truth, through whom ra is glorified, she who appeases for him the two lands by her decrees, she who speaks to the gods and chases away evil, whose abomination is sin, she who appeases the hearts of the gods! thou art the balance of the lord of the two banks, whose face is beautiful when ra comes to his truth, being glorious through her. those in busiris praise him through her, litanies are sung to him by the great gods while she adores the powers of the two chapels. he is glorious through her, more than the gods, in this her name of the brilliant one. thoth brought her and reckoned her, the established one, the brilliant, the re

centious, and so on. i have chosen the term "antiarchal" instead, because it seems a more accurate term in describing what their philosophy really was. libertine generally refers to sexual openness. while these groups often were far more liberal than the convention of the time, the reason was not to promote positive ideas regarding sex, or to pursue pleasure. it was to show their contempt for the lord of this world. licentious means basically the same as libertine, so for similar reasons i reject it as well. antinomian is more accurate. it means "against law, and it was first used by johann agricola, a collaborator of martin luther. it refers to the idea that christians are saved from sin, and are therefore above the law. many antinomian christians were anarchistic as well. by and large th

of the old testament. gnostics differentiated between the two gods by proposing that they are of two different realities. the reality of this world was seen as a place of suffering and spiritual darkness. the reality of a purely transcendent world which was seen as the realm of the pure spark of life, knowledge, love and light. this alien realm was seen as the true reality. the world of the dark lord, our physical world, was seen as a false reality. this philosophy was almost certainly derived from the mithraic persians. they divided the heavens into two forces, one of light and good, the other of darkness and evil. the orthodox christians also used this concept in their debasement of the greek god of nature, pan, into a god of evil. two prominent lines of thought developed among the gnos

ark" world, and therefore should be disdained. they represented the majority of gnostic groups, though the degree of asceticism varied greatly from one group to another. the other group, the antiarchists, determined which "acts" were specifically forbidden by the old testament (the book of the dark god, and pursued them with tenacity. by doing this they hoped to undermine to authority of the dark lord, and free themselves and others from the slavery of his laws. they claimed that christ sanctified this activity when he said "do not resist evil (mat. 5:39) this view was often promoted by the most prominent gnostics. simon magus is often considered to be the first gnostic, as a contemporary of the apostles, and he appears in the new testament. according to the records, he preached that laws

SABBATIC KABALA OF THE CROOKED PATH

r of the sigillic wisdom and the key that locks it into the vault of unconditioned belief in the execution of the wills desire. the text refers to this as sigilic aphorisms, but used in the temple of solitude these becomes more than aphorisms, it encapsuels the formulae in flesh and releases the blood of the witches into the vessel and the magus becomes the living reality of the awakened flesh of lord cain. this is possible through the modes and variation suggested by the tetragrammic formulae and its invitation to the sexual genii to seek the intimate congress known as succubia and incubus (p. 208-223) cell 5 being the letters of the 6th and 17th aat of the sacred alphabet. every star within is the seed of a star without this cell tells about the secrets of the pentagram and how it works

und here. thanateros. the coffin and the marriage-bed are set forth as the true twins of inward initiation. these workings and their procedures are with eloquence set forth, but should remain only mentioned in this essay. the secret is hidden in-between the words and reflects the pagan influence of the masonic traditions where the coffin carries many symbols of the rose and the cross of the great lord of the dawning light. this is the eroticism of thanathos. the secrets of the black god are explained. the cell is to a certain degree a revelation of the black light. the light sought by the many, but understood by the few. a process of deconstruction is set forth and is in this manner a natural succession of the previous cell and is setting forth the advaitin principles of the craft even mor

SALMANRUSHDIE THESATANICVERSES

as a child "you see, he is a grown fellow" she told her husband when poor mhatre pleaded "give the boy the blasted spoon of malt" yes, a grown fellow "we must make a man of him, husband, no babying for him "then damn it to hell" the babasaheb exploded "why do you do it to me" mrs. mhatre burst into tears "but you are everything to me" she wept "you are my father, my lover, my baby too. you are my lord and my suckling child. if i displease you then i have no life" babasaheb mhatre, accepting defeat, swallowed the tablespoon of malt. he was a kindly man, which he disguised with insults and noise. to console the orphaned youth he would speak to him, in the blue office, about the philosophy of rebirth, convincing him that his parents were already being scheduled for re-entry somewhere, unless

the silence in the great tent is complete"_the star" mahound cries out, and the scribes begin to write "in the name of allah, the compassionate, the merciful "by the pleiades when they set: your companion is not in error; neither is he deviating "nor does he speak from his own desires. it is a revelation that has been revealed: one mighty in power has taught him "he stood on the high horizon: the lord of strength. then he came close, closer than the length of two bows, and revealed to his servant that which is revealed "the servant's heart was true when seeing what he saw. do you, then, dare to question what was seen "i saw him also at the lote--tree of the uttermost end, near which lies the garden of repose. when that tree was covered by its covering, my eye was not averted, neither did m

h of two bows, and revealed to his servant that which is revealed "the servant's heart was true when seeing what he saw. do you, then, dare to question what was seen "i saw him also at the lote--tree of the uttermost end, near which lies the garden of repose. when that tree was covered by its covering, my eye was not averted, neither did my gaze wander; and i saw some of the greatest signs of the lord" at this point, without any trace of hesitation or doubt, he recites two further verses "have you thought upon lat and uzza, and manat, the third, the other- after the first verse, hind gets to her feet; the grandee of jahilia is already standing very straight. and mahound, with silenced eyes, recites "they are the exalted birds, and their intercession is desired indeed" as the noise- shouts

ly "there's no threat now to your temple revenues "you miss the point" she says softly, coming closer to him, bringing her face very close to his "if you are for allah, i am for al-lat. and she doesn't believe your god when he recognizes her. her opposition to him is implacable, irrevocable, engulfing. the war between us cannot end in truce. and what a truce! yours is a patronizing, condescending lord. al-lat hasn't the slightest wish to be his daughter. she is his equal, as i am yours. ask baai: he knows her. as he knows me "so the grandee will betray his pledge" mahound says "who knows" scoffs hind "he doesn't even know himself. he has to work out the odds. weak, as i told you. but you know i'm telling the truth. between allah and the three there can be no peace. i don't want it. i want

m_ give me a break. for all her tough, race--professional attitudes, the lady still had a lot to learn about music. here it came, boomchickaboom. then, without warning, he was crying, provoked into real tears by counterfeit emotion, by a disco-beat imitation of pain. it was the one hundred and thirty-seventh psalm "super flumina. king david calling out across the centuries. how shall we sing the lord's song in a strange land "i had to learn the psalms at school" pamela chamcha said, sitting on the floor, her head leaning against the sofa-bed, her eyes shut tight _by the river of babylon, where we sat down, oh oh we wept. she stopped the tape, leaned back again, began to recite "if i forget thee, o jerusalem, let my right hand forget its cunning; if i do not remember thee, let my tongue cl

SATANGEL

ristianity and the tradition of goetic magick are the three chronicles of enoch. although declared apocryphal and thus destroyed by the church these were most influential from around the 13th century onwards. a full version only appeared around the 18th century when an original copy was discovered which had been preserved by the ethiopic-church. according to this text enoch had been chosen by the lord as a writer of truth. in an early passage of the chronicles, he is transmuted into angelic form and allowed to visit heaven, receiving his information first hand. then the lord said to micha-el: go and strip enoch of his own clothes; anoint him with oil, and dress him like ourselves and micha-el did as he was told. he stripped me of my clothes, and rubbed me over with a wonderful oil like dew

gnostic ophites. their appearance before humankind is as six winged and four headed beings. the prophet isiah saw flaming angels above the throne of god; each had six wings: two covered the face, two covered the feet and two were used for flying. it is they who endlessly circle the throne of god, chanting the hebrew trisagion- kadosh, kadosh, kadosh, commonly translated as holy, holy, holy is the lord god of hosts, the whole earth is full of his glory. such is the song of creation, and the first and highest emanation of love. according to the book of enoch there are four seraphim, corresponding to the four winds. later commentators have amended this to mean that there are four princes who rule over them. they are; metatron or satan, kemu-el, nathana-el, and gabri-el. 2nd choir: cherubim th

fall of lucifer the sin of pride the concept of the devil was a fairly late development in the monothiestic legacy. the early hebrews attributed all events, whether good or bad, to the one god. he encapsulated both darkness and light, destruction and creation, corruption and purity. such is clearly stated in isaiah 45:7; i form the light, and create darkness: i make peace, and create evil: i the lord do all these things. in the old testament it is god himself who slays the first born of egypt, sends plagues and famine, strikes down with lightning, and demands of abraham that he sacrifice his first born son. the idea of a separate evil only gradually arrives from the 2nd century b.c. the dilemma of evil created a paradoxical tension between the essentially monist concept of a single divini

himself who slays the first born of egypt, sends plagues and famine, strikes down with lightning, and demands of abraham that he sacrifice his first born son. the idea of a separate evil only gradually arrives from the 2nd century b.c. the dilemma of evil created a paradoxical tension between the essentially monist concept of a single divinity underlying existence and the dualistic principle of a lord of light and a lord of darkness. whilst the rabbis have extricated judaism from these early conflicts, the modern christian church remains befuddled by the confusion arising from these two essentially contradictory concepts. standing in the centre of the ensuing maelstrom is none other than the dark one himself. the idea of a devil does not appear in the old testament. rather, we find ha-sata

ther than the dark one himself. the idea of a devil does not appear in the old testament. rather, we find ha-satan, the opposer. yet this title was a common term for an opponent of any kind, and this was most probably a title of office as in a modern prosecution. it is thus morally neither good nor evil, but rather an agent of neutrality. in enoch i the scribe describes his first meeting with the lord (en xl:6) where he also witnesses uriel arguing against the satans and refusing them permission to come before the lord to accuse those from the earth. the myth of the fall originates in the book of enoch, and is outside of the canon. yet by the time the new testament was compiled the influence of enoch had been absorbed, along with elements of the persian zoroastrian religion, judea being un

SATANIC BIBLE

the book of satan the infernal diatribe the first book of the satanic bible is not an attempt to blaspheme as much as it is a statement of what might be termed "diabolical indignation. the devil has been attacked by the men of god relentlessly and without reservation. never has there been an opportunity, short of fiction, for the dark prince to speak out in the same manner as the spokesmen of the lord of the righteous. the pulpit-pounders of the past have been free to define "good" and "evil" as they see fit, and have gladly smashed into oblivion any who disagree with their lies- both verbally and, at times, physically. their talk of "charity, when applied to his infernal majesty, becomes an empty sham- and most unfairly, too, considering the obvious fact that without their satanic foe the

s sensually throwing their bodies about to the "missa solemnis rock? satan smiles and says he would like that fine- many nuns are very pretty girls with nice legs. many churches with some of the largest congregations have the most hand-clapping, sensual music- also satanically inspired. after all, the devil has always had the best tunes. church picnics, despite all of aunt martha's talk about the lord's bountiful harvest, are nothing more than a good excuse for sunday gluttony; and everyone knows that lots more than bible reading goes on in the bushes. the fund-raising adjunct to many church bazaars is commonly known as a carnival, which used to mean the celebration of the flesh; now a carnival is okay because the money goes to the church so that it can preach against the temptations of th

he horns and cloven hooves of pan into a most convincing devil! pan's attributes could be neatly changed into charged-with-punishment sins, and so the metamorphosis was complete. the association of the goat with the devil is found in the christian bible, where the holiest day of the year, the day of atonement, was celebrated by casting lots for two goats "without blemish, one to be offered to the lord, and one to azazel. the goat carrying the sins of the people was driven into the desert and became a "scapegoat. this is the origin of the goat which is still used in lodge ceremonies today as it was also used in egypt, where once a year it was sacrificed to a god. the devils of mankind are many, and their origins diversified. the performance of satanic ritual does not embrace the calling for

f long-standing outrage- the devils themselves! theologians have catalogued some of the names of devils in their lists of demons, as might be expected, but the roster which follows contains the names and origins of the gods and goddesses called upon, which make up a large part of the occupancy of the royal palace of hell: the four crown princes of hell satan (hebrew) adversary, opposite, accuser, lord of fire, the inferno, the south lucifer (roman) bringer of light, enlightenment, the air, the morning star, the east belial (hebrew) without a master, baseness of the earth, independence, the north leviathan (hebrew) the serpent out of the deeps, the sea, the west the infernal names abaddon (hebrew) the destroyer adramelech- samarian devil ahpuch- mayan devil ahriman- mazdean devil amon- egyp

- mayan devil ahriman- mazdean devil amon- egyptian ram-headed god of life and reproduction apollyon- greek synonym for satan, the arch fiend asmodeus- hebrew devil of sensuality and luxury, originally "creature of judgement" astaroth- phoenician goddess of lasciviousness, equivalent of babylonian ishtar azazel (hebrew) taught man to make weapons of war, introduced cosmetics baalberith- canaanite lord of the covenant who was later made a devil balaam- hebrew devil of avarice and greed baphomet- worshipped by the templars as symbolic of satan bast- egyptian goddess of pleasure represented by the cat beelzebub (hebrew) lord of the flies, taken from symbolism of the scarab behemoth- hebrew personification of satan in the form of an elephant beherit- syriac name for satan bil- celtic god of he

SATANIC RITUALS

solely to serve as blasphemy-on the contrary, it is used to make it apparent that things are not always as they seem and that no standard can or should be deified, for under the proper conditions any standard can be changed. because satanic ritual so often exerts such change, both within the chamber and as an aftermath in the outside world, it is easy to assume that the upside-down cross and the lord's prayer recited backwards* usually linked with the black mass are also synonymous with satanism. this generalization is correct in theory, since satanism indeed represents the opposite viewpoint, and as such acts as a catalyst for change. the fact is, throughout history a "bad guy" has been needed so that those who are "right" can flourish. it was to be expected that the first messes noirs w

lacing the paten and wafer, and taking the chalice into his hands, he raises it in like manner, reciting] celebrant: offerimus tibi, domine satanas, calicem voluptatis carnis, ut in conspectu majestatis tuae, pro nostra utilitate et felicitate, placeat tibi. amen [he replaces the chalice upon the altar and then, with hands extended, palms downward, recites the following] celebrant: come, o mighty lord of darkness, and look favorably on this sacrifice which we have prepared in thy name [the thurible and incense boat are then brought forward and the celebrant thrice sprinkles incense upon the burning coals while reciting the following] celebrant: incensum istud ascendat ad te, domine inferus, et descendat super nos beneficium tuum [the celebrant then takes the thurible and proceeds to incens

tum est, nos tibi semper et ubique gratias agere: domine, rex inferus, imerator mundi. omnes exercitus inferi te laudant cum quibus et nostras voces ut admitti jubeas deprecamur, dicentes [celebrant bows and says] salve! salve! salve [gong is struck thrice] dominus satanas deus potentiae. pleni sunt terra et inferi gloria. hosanna in excelsis. the canon celebrant: therefore, o mighty and terrible lord of darkness, we entreat you that you receive and accept this sacrifice, which we offer to you on behalf of this assembled company, upon whom you have set your mark, that you may make us prosper in fullness and length of life, under thy protection, and may cause to go forth at our bidding thy dreadful minions, for the fulfillment of our desires and the destruction of our enemies. in concert th

y protection, and may cause to go forth at our bidding thy dreadful minions, for the fulfillment of our desires and the destruction of our enemies. in concert this night we ask thy unfailing assistance in this particular need (here is mentioned the special purpose for which the mass is offered. in the unity of unholy fellowship we praise and honor first thee, lucifer, morning star, and beelzebub, lord of regeneration; then belial, prince of the earth and angel of destruction; leviathan, beast of revelation; abaddon, angel of the bottomless pit; and asmodeus, demon of lust. we call upon the mighty names of astaroth, nergal and behemoth, of belphegor, adramelech, and baalberith, and of all the nameless and formless ones, the mighty and innumerable hosts of hell, by whose assistance may we be

the font resound with the tears of her mortification. the waters of her shame become a shower of blessing in the tabernacle of satan, for that which hath been withheld pourest forth, and with it, her piety. the great baphomet, who is in the midst of the throne, shall sustain her, for she is a living fountain of water [as the nun completes her urination, the deacon continues] deacon: and the dark lord shall wipe all tears from her eyes, for he said unto me: it is done. i am alpha and omega, the beginning and the end. i will give freely unto him that is athirst of the fountain of the water of life [the subdeacon removes the font from the nun and holds it before the deacon, who dips the aspergeant into the fluid. then, holding the aspergeant against his own genitals, the deacon turns to each

SATANICON

, imagination and creation. no restrictions, no accuser, no worthy opponents all stand defenseless. hell the sanctuary against the real horrors of the world! my brethren go there often -iv- dedicated to satan who has shown me the value of evil and who has been my guide; my personal source of inspiration. to the devil s own: anton szandor lavey, friedrich nietzsche, marquis de sade, wilhelm reich, lord byron, boris karloff, mikail bakunin, edgar allen poe, mary and percy shelley, grigori rasputin, cornell woolrich, herbert spencer, charles darwin, basil zaharoff, johann most, jack london, vincent price, h.p. lovecraft, count cagliostro, h.l. mencken, sigmund freud and all others who have, and will, live within a most certain aspect of the infernal light -v- contents prelude to evil: hell..i

2 grasp the sword of satan and point it once at each of the five points of the pentagonia, beginning at the upper left point of the altar and then turning widdershins as you pause at each point, address the dark lords thus: be present satan, great adversary of jehovah! be present belial, great prince of the wicked! be present leviathan, great serpent of infernal seas! be present beelzebub, great lord of the flies! be present lucifer, great morning star and light-bringer! afterward, replace the sword upon the altar. 3 face the satanagram and recite the invocation of infernal power. in the name of almighty satan, prince of evil and darkness, i enter into the alliance of infernal power! the gates of pandemonium have opened wide and the demons ride the nightwinds to this unholy preachment! at

of evil and darkness, i enter into the alliance of infernal power! the gates of pandemonium have opened wide and the demons ride the nightwinds to this unholy preachment! attend my workings of black art and fulfill the desires of my infernal will! in satanicus honos! 4 offertory: grasp the chalice of change and raise it to the satanagram in an offering manner while saying: i present to you, dark lord, the elixor of change! bring forth the infernal will! drink from the chalice. 5 grasp the sword of satan and point it towards the satanagram while calling forth the appropriate demons. afterward, replace the sword upon the altar. 6 the creative darkness. 7 face the satanagram and recite the appropriate decree of satan. 8 the decrees of satan are statements of infernal law words of conviction

closing the gates of pandemonium: grasp the bell of commencement and sound it once at each of the five points of the pentagonia while turning clockwise. replace the bell upon the altar. end of ritual -27- book iv: the satanic philosophy -28- pandemonium: the infernal hierarchy princes: lucifer: morning star and light-bringer; satan: adversary of god; belial: a vicious and wicked beast; beelzebub: lord of the flies; leviathan: prince of heresies and serpent of the infernal seas. the first legion: set, tiamat, eblis, mephistopheles, ahriman, fenris, pan, abaddon, apollyon the second legion: asmodeus, adramaleck, astaroth, kali, nergal, lilith, typhon, moloch, midgard, diabolus the third legion: caop, amon, skoll, hati, azazel, marchocias, serapis, bali, orias, maskim, mastema, nebrios, emma

robe -31- the pact of satan 1 the celebrant grasps the bell of commencement and opens the gates of pandemonium. 2 the celebrant grasps the sword of satan and evokes the dark lords from the five points of the pentagonia: be present satan, great adversary of jehovah! be present belial, great prince of the wicked! be present leviathan, great serpent of the infernal seas! be present beelzebub, great lord of the flies! be present lucifer, great morning star and light-bringer! 3 all participants face the satanagram as the celebrant recites the invocation to lucifer: o lucifer, prideful morning star, supreme in beauty and power, hear me! grant him (her, this enlightened fallen angel exodus from the heavenly abyss of slavery and the tyrant king the knowledge and will of your dark soul, satan! dar

SATANISM AN EXAMINATION OF SATANIC BLACK MAGIC

fectively learns to play at being god. since satanism, as described above, involves theindividual questing to become like satan, it is relevant to consider who and what satan is. satan is the prince of darkness- master of all that is hidden or secret, both within ourselves and external to ourselves. he is the ruler of this world- the force behind its evolutionary change; the 'fire' of life. he is lord of life- of all the sensual delights and pleasures. he is also 'evil' or 'dark' or 'sinister- merciless, ruthless, master of death. he can and does promote suffering, misery, death. but all these things are impersonal- they are natural consequences of life, of change and evolution. satan, by his nature, cannot be 'bribed' or 'propitiated- and neither can his services be bought, by a "pact" or

SCHEM HA MEPHORESH

israel, removed and went behind them; and the pillar of cloud removed from before them and stood behind them. 20th verse: and it came between the camp of the egyptians and the camp of israel; and it was a cloud and darkness (to the first) but it gave light by night (to these; and the one came not near unto the other all the night. 21st verse: and moses stretched out his hand over the sea, and the lord drove back the sea with a strong east wind all that night and made the sea dry land, and the waters divided. these three verses are now to be written at length one above the other, the first from right to left, and the second from left to right, and the third from right to left; and as they contain 72 letters, there will be 72 columns of three letters each. then each column will give a word o

is become unto me a refuge, and my god is the aid of my hope. 16th angel name: hoqamiah sign: libra planet: saturn degree: 15 20 meaning: raise up, praying day and night. psalm 88:2: 0 tetragrammaton, god of my salvation in the day i have cried, and in the night before thee. 17th angel name: laviah sign: libra 10 planet: jupiter degree: 20 25 meaning: is wonderful psalm 8:1: 0 tetragrammaton, our lord, how excellent is thy name in all the earth. 18th angel name: keliel sign: libra planet: jupiter degree: 25 30 meaning: worthy to be invoked. just to me. psalm 25:24: judge me accordingly to thy righteousness, tetragrammaton, my god, and let them rejoice over me. 19th angel name: livoih sign: scorpio planet: mars degree: 0-5 meaning: hastening to hear. psalm 40:2: expecting, i expected tetrag

ning: to be rejoiced in. psalm 116:1: i have rejoiced because tetragrammaton hath heard the voice of my supplication. 36th angel 16 name: mendiel sign: capricorn planet: sun degree: 25 30 meaning: honourable. psalm 26:8: 0 tetragrammaton, i have loved the habitation of thy house and the place of the abiding of thine honour. 37th angel name: anaiel sign: aquarius planet: venus degree: 0-5 meaning: lord of virtues. psalm 80:18: 0 tetragrammaton elohim tzaboath, turn us and cause thy face to shine upon us, and we shall be saved. 38th angel name: chaamiah sign: aquarius planet: venus degree: 5-10 meaning: hope of all the ends of the earth. psalm 9 1:9: because thou, 0 tetragrammaton, art my refuge, thou hast thy refuge in the most high. 39th angel name: reheael 17 sign: aquarius planet: mercur

g all. psalm 16:5: tetragrammaton is the portion of my inheritance and my cup, thou maintainest my lot. 70th angel name: yebamaiah sign: cancer planet: mercury degree: 15-20 meaning: producing by his word. passage: genesis 1:1:21 in the beginning elohim created the substance of the heavens and the substance of the earth. 27 71st angel name: heyaiel sign: cancer planet: moon degree: 20-25 meaning: lord of the universe. psalm 108:30: i will give thanks unto tetragrammaton greatly with my mouth, and in the midst of many will i praise him. 72nd angel name: mevamiah sign: cancer planet: moon degree: 25-30 meaning: end of the universe. psalm 116:7: turn unto thy rest, 0 my soul, for tetragrammaton rewardeth thee. the seals of these are addressed to the zelator adeptus minor.us chapter 16: shinto

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

s was given spirit form so that humankind could pray to it and ask for special favors. the second form of deity to develop distinguishing time the abbreviations bc and ad are christian in origin and refer to a calendar based on the life of jesus christ. when a date is given as bc, it means the year occurred before christ. when the date is given as ad, it means an event happened in the year of our lord (anno domini, in latin, again referring to christ. these dates did not come into common use until centuries after the life of jesus, so they do not correspond exactly to the dates historians now assign to his birth and death. in the twenty-first century, dates are most often given as bce (before the common era) and ce (of the common era. this change takes the overt reference to jesus christ o

an trinity, in which god is believed to exist as himself, within jesus christ, the son of god, and as a purely physical representation in the holy spirit. islam refers to god as allah. muslims, the followers of islam, have ninety-nine different variations of god s name. the religion of baha grew out of islam and came to call baha (glory or splendor) its god. zoroastrianism calls upon ahura mazda( lord wisdom) as its god. hinduism recognizes one supreme being, brahma, but brahma can manifest, or take form, in many different shapes. this includes taking shape as other gods or goddesses. hinduism is not, however, considered a polytheistic religion( believing in more than one god) because all the hindu deities are seen as forms of brahma. sikhism, which was founded in the same region as hindui

ka for buddhists. for both religions, a distinct community of believers is basic. in christianity this community is called the church, the body of the faithful. in buddhism the sangha is the community of like-minded individuals who are also pursuing truth and spiritual rebirth. christians worship in churches, buddhists in temples. for christians the sacred experience is the acceptance of jesus as lord, the son of god, at the same time both human and divine. for buddhists, it is the desire to begin the journey and the ultimate end of the journey, enlightenment. both religions also share the concepts of moral codes that govern human behavior, an organized priesthood, roots in historic personalities, and reverence of divine or semi-divine founders. christianity inherited the ten commandments

f egypt and mesopotamia an angry god, to reach the afterlife. one of the most important of these trials occurred at the start of the judgment of the dead. in the declaration of innocence prior to the weighing of the heart on the scales of truth the deceased declares that he or she has lived a good life without sin( the egyptian book of the dead, chapter 125, touregypt.net. hail to you, great god, lord of justice! i have come to you, my lord, that you may bring me so that i may see your beauty, for i know you and i know your name, and i know the names of the forty-two gods of those who are with you in this hall of justice, who live on those who cherish evil and who gulp down their blood on that day of the reckoning of characters in the presence of wennefer. behold the double son of the song

stice! i have come to you, my lord, that you may bring me so that i may see your beauty, for i know you and i know your name, and i know the names of the forty-two gods of those who are with you in this hall of justice, who live on those who cherish evil and who gulp down their blood on that day of the reckoning of characters in the presence of wennefer. behold the double son of the songstresses; lord of truth is your name. behold i have come to you, i have brought you truth, i have repelled falsehood for you. i have not done falsehood against men, i have not impoverished my associates, i have done no wrong in the place of truth, i have not learnt that which is not, i have done no evil, i have not daily made labor in excess of what was to be done for me, my name has not reached the offices

SECRET TEACHINGS OF THE ROSICRUCIANS IN THE 16 17C

ul to thy god, who in time this before thee hast brought. be thou not jealous of the scoffer's fame, do not begrudge every mocker's great name. with sophisticated vanity they strut, unbeknownst to them is what thou'st got. be happy with what god to thee gave, defy, that four in one they have. fiat and amen, be my treasure, a fourfold sphere always together. o domine quam mirabilia sunt opera tua. lord, thine eternal spirit is in all things. salvator mundi coelum et terra. there is never a philosopher who nature's ultimate principle doth not know. speculum divinum occultum atque natura rerum seu instrumentarum igneum philosophorum et laboratorium perpetuum four fires are floating in this world, wherein god holdeth a center, that is locked up in four, out of which heaven and earth were poure

of its peace is its kingly throne, everything being subject to it. therefore, dear man! if thou wouldst return to right understanding and right peace, cease from thy works and let god alone work in thee, so that the eye of wisdom will open in thine own self and thou wilt attain a studio particulari ad universale and one find all. i am the alpha and the omega, the beginning and the end, saith the lord, god liveth in a light, since no one can come to him, or near him. this is the omega, which has caused so many evil days and restless nights. this is the trifling matter over which so many hundreds of people moaned in vain. notice here the eternal end without beginning, the eternal revolution and circle, in eternal love, willpower and centro, whose principle reveals itself since eternity bega

eternal holy fire- an infinite god sent flame- a heavenly secret- the great indescribable spirit of fire, inexplorable in eternity. harmonious conception of the light of nature. from which you can deduce the restoration and renovation of all things emblematic. the art is just, true and certain to the man who fears god and is assiduous, and behaves rightly towards all natures. the art makes him a lord, not a servant. do not make haste, stay on the right track, so thou wilt have much profit and much joy. if god grants many things in thy life, give plentifully to the poor, be faithful and silent about the art, for this surely is god's will, keep truth and faith, think of me, so thou wilt be free from all evil. mons philosophorum. the soul of men everywhere was lost through a fall, and the he

oul of men everywhere was lost through a fall, and the health of the body suffered through a fall, salvation came to the human soul through iehova, jesus christ. the bodily health is brought back through a thing not good to look at. it is hidden in this painting, the highest treasure in this world, in which is the highest medicine and the greatest parts of the riches of nature, given to us by the lord iehova. it is called pator metallorum, well known to the philosopher sitting in front of the mountain-cave, easy to obtain for anybody. but the sophists in their sophistic garb, tapping on the walls, recognise him not. at the right is to be seen lepus, representing the art of chemistry, marvellously white, the secrets of which with fire's heat are being explored. to the left one can see freel

SEPHER HA BAHIR

others helped him. it might have been one of the angels. but his voice alone could not be so powerful. it was for this reason that he came back and included them [in a single word. 49. another explanation: it was so that the world should not say that since there were ten sayings for ten kings, it might be that he could not speak for them all through one. he therefore said (exodus 20:2, i am [the lord you god, which included all ten. what are the ten kings? they are the seven voices and three sayings (amarim. what are the sayings [they are the ones alluded to in the verse (deuteronomy 26:18) god has said for you today. what are the three [two are mentioned in the verse (proverbs 4:7, the beginning is wisdom: acquire wisdom, with all your acquisition, acquire understanding. it is thus writt

is it then before [the flame? heaven is called shamayim, indicating that fire and water existed before it. it is written (genesis 1:6, let there be a firmament in the midst of the waters, and let it be a division between water and water. it is then written (genesis 1:8, and god called the firmament heaven (shamayim. how do we know that the heaven is fire? it is written (deuteronomy 4:24, for the lord your god is a consuming fire, a jealous god. the bahir 26 100. and how do we know that refers to the blessed holy one? it is written (1 kings 8:36, and you, o heaven, shall hear. was solomon then praying to heaven that it should hear their prayers? but [we must say the he was praying] to the one whose name is heaven. it is thus written (1 kings 8:27, behold the heaven and the heaven of heaven

very letter is square. the vowel points are the life of the letters, and through them, the letters endure. these vowel points come through the pipes to the letters through the fragrance of a sacrifice, which immediately descends. it is therefore called a descending (pleasant) fragrance to god indicating that it descends to god. this is the meaning of the verse (deuteronomy 6:4, hear o israel, the lord is our god, the lord is one. 117. rabbi yochanan said: what is the meaning of the verse (exodus 15:3, god is a man (ish) of war, god (yhvh) is his name? man (ish) indicates a sign. the targum thus renders, god is a man of war, as god is the master of victory in war. the bahir 31 what is this master? aleph is the first, the holy palace. do we then say that the palace is holy? instead we say, t

ver and ever. it is also written (numbers 6:24-26, may god bless you may god shine upon you may god lift the bahir 33 it is furthermore written (exodus 34:6, god (yhvh, god (yhvh. the third one includes the rest of god s attributes. what are they [as the verse continues, god, merciful and gracious the thirteen attributes [of mercy. 128 [the kedushah is the verse (isaiah 6:3, holy holy holy is the lord of hosts, the whole earth is filled with his glory] what is the meaning of holy holy holy [and why is it] foollowed by, the lord of hosts, the whole earth is filled with his glory? the [first] holy is the highest crown. the [second] holy is the root of the tree. the [third] holy is attached and unified in them all [this is followed by, the lord of hosts, the whole earth is filled with his glo

eason that it is written, and jacob swore by the terror of his father isaac. what is it? it is chaos. it emanates from evil and astounds people. and what is that? it is that regarding which it is written (i kings 18:38, and fire came down and it consumed the burnt offering, and the stones, and the earth, and it evaporated the water that was in the trench. it is also written (deuteronomy 4:24, the lord your god is a consuming fire, a jealous god. 136. what is kindness? it is the torah, as it is written (isaiah 55:1, ho, let all who are thirsty come for water, let he without silver come [stock up and eat come, stock up wine and milk, without silver and without payment [kindness is therefore] silver. it is thus written, come, stock up and eat come, stock up wine and milk, without silver and w

SEPHER YETZIRAH WESTCOTT

and be wise by the perception. search out concerning it, restore the word to its creator, and replace him who formed it upon his throne (12) 5. the ten ineffable sephiroth have ten vast regions bound unto them; boundless in origin and having no ending; an abyss (13) of good and of ill; measureless height and depth; boundless to the east and the west; boundless to the north and south (14) and the lord the only god (15) the faithful king rules all these from his holy seat (16) for ever and ever. 6. the ten ineffable sephiroth have the appearance of the lightning flash (17) their origin is unseen and no end is perceived. the word is in them as they rush forth and as they return, they speak as from the whirl-wind, and returning fall prostrate in adoration before the throne. 7. the ten ineffab

s. the three friends are the heart, the ears, and the mouth; the three enemies are the liver, the gall, and the tongue (52) while god (53) the faithful king rules over all. one above three, three above seven, and seven above twelve: and all are connected the one with the other. 4. and after that our father abraham had perceived and understood, and had taken down and engraved all these things, the lord most high (55) revealed himself, and called him his beloved, and made a covenant with him and his seed; and abraham believed on him (56) and it was imputed unto him for righteousness. and he made this covenant as between the ten toes of the feet--this is that of circumcision; and as between the ten fingers of the hands and this is that of the tongue (57) and he formed the twentytwo letters in

marily a pathway, or foot-made track; but is here used symbolically in the same sense as the christian uses the word, way--the way of life: other meanings are--stage, power, form, effect; and later, a doctrinal formula, in kabalistic writings. 2. jah. this divine name is found in psalm lxviii. 4; it is translated into greek as kurios, and into latin as dominus, and commonly into the english word, lord: it is really the first half of the word ihvh or jehovah, or the yahveh of modern scholars. 3. jehovah tzabaoth. this divine name is printed in english bibles as jehovah sabaoth, or as "lord of hosts" as in psalm xxiv. 10. tzba is an army. 4. god of israel. here the word god is alhi, which in unpointed hebrew might be god, or gods, or my god. 5. the elohim of the living. the words are alhim c

o ahraham and his offspring. the hebrew word for circumcision is mulah, mulh: note that mlh is also synonymous with dbr, dabar--verbum or word. 12. rittangelius gives "replace the formative power upon his throne" postellus gives restore the device to its place" 13. abyss; the word is oumq for omq, a depth, vastness, or valley. 14. my hermetic rituals explained this yetziratic attribution. 15. the lord the only god. the words are adun ichid al, or "adonai (as commonly written) the only el" 16. seat. the word is moun, dwelling, habitation, or throne. 17. lightning flash. in the early edition the words "like scintillating flame" are used: the hebrew word is brq. many kabalists have shown how the ten sephiroth are symbolised by the zig-zag lightning flash. 18. god; the divine name here is jeho

e heart and the two ears; the triad of enmity is the liver, gall, and the tongue; the three life-givers are the two nostrils and the spleen; the three death-dealing ones are the mouth and the two lower openings of the body. 53. god. in this case the name is al, el. 54. this last paragraph is generally considered to be less ancient than the remainder of the treatise, and by another author. 55. the lord most high. oliu adun. adun or adon, or adonai, adni, are commonly translated lord; eliun, oliun, is the more usual form of "the most high one" 56. him. rittangelius gives "credidit in tetragrammaton" but this word is shin shor taurus oin oqereb scorpio tau thaumim gemini qoph qesheth sagittarius samech sartan cancer gimel gedi capricorn aleph aryeh leo daleth dali aquarius beth bethuleh virgo

SET IT STRAIGHT

table and violent nature. while discussing the significance of set's testicles he comes to a like- minded opinion "the testicles of set represent the savage, elementary, yet undifferentiated urges" he seeks to establish that set was a sort of inevitable disorder in order, whose myths render possible experiencing unacceptable things within fixed bounds. set would thus be a"'spirit of disorder. the lord of unbridled forces in nature and in civilization (p. 56) set, the antisocial god, cut off from the community of the gods? well, set does not really fit into the established view, that seems clear. the de lubicz [see #2l, s] interpretation of set as per the premise that the aim of egyptian religion was a conscious return to thecause/source, is that set is the principle of concreteness, fixati

SETH IN THE MAGICKAL TEXTS

ote this text. 17 there is no need to regard the identification of jesus as "the god of the hebrews" as due to a later hand. in certain quarters, jesus was regarded as the biblical maleak yahweh, the yahweh angel, who is often indistinguishable from god himself. already in jude 5, jesus is seen as the angel of yahweh who led the people out of egypt; see j. fossum "kyrios jesus as the angel of the lord in jude 5-7, new testament studies 33 (1987) 226-243. this is one of the prominent works of the deity invoked in the spell in pgm iv.3007-3086; see lines 3034-3036 and 3054-3055. 18 see pearson "egyptian seth (above, n. 3) 30, 31, 33 "seth (above, n. 1) 76-79. 90 jarl fossum and brian glazer indicated by the phrase "seth seth the living christ, in our coptic magical text. the later phrase,"ia

aberamentho or, actually, aberamentho[o]uth, derives from the hebrew phrase, ym ryba "power of waters, and the greek version of the name of the egyptian god thoth.32 from the xxvith dynasty onwards, thot was seen as the god bringing forth and exercising power over the waters of the nile. in greco-roman times, thoth was also identified with hermes, the messenger and spokesman of the gods. as the "lord of the holy words, thoth-hermes knew the formulas by which the cosmic powers could be controlled. the identification of jesus as aberamentho in the untitled work in the askew codex is thus easily explicable. in the beginning of the tract, jesus is said to have invoked god while "he stood upon the water of the ocean (afahera i. hi n pmoou pwkeanos (ch. 136).33 jesus goes on to cry out the divi

, who is aberamentho, cried out again" this time commanding "all the mysteries of the archons and the powers and the angels and the archangels, and all powers and all works of the invisible god c (ibid. jesus' disciples are now given a revelation of all the cosmic secrets. it is thus clear that jesus aberamentho in the unnamed tractate in codex askewianus is assimilated to thoth-hermes: he is the lord of the waters and the formulas controlling the cosmic powers.35 the fact that also seth-typhon could be given the name of aberamentho throws no light on the phrase "jesus who is aberamentho" the net conclusion of the present article is that neither seth, the son of adam, nor christ is ever welded with the egyptian god seth-typhon. ann arbor jarl fossum brian glazer 412-418. for the palindrome

SEVEN SCROLLS CHILDREN OF THE BLACK ROSE

ements of a insect will not escape their attention. as time passes, an adept's senses, both normal and acquired, will develop as a rose unfolds from bud to flower. this is why we use the black rose as our symbol or logo. the reason being, that even in the darkness, an adept will be aware of what is going on. one who has the knowing, needs not see with their eyes. this is why lucifer is called the lord of darkness. he and his children do not need light to see and have no need of it. we are self fulfilling, the beginning, the end. we rise by our own will and intent from the depths unto the heights. if we want light, we will create our own. know that there is more to man than meets the eye. remember the greater self? does it not know more than you? if you listened for its small, still voice

SIFRA DETZNIYUTHA

forth unto all. it created six, it created elohim, the heaven and the earth.21 bara shyt, it created six over them.22 they are all below, and they depend on the seven of the skull as far as the splendor of all splendors. and the earth, that is, the second one is not in the computation; this was already said. for it emerged from the one that was cursed, as it is written, from the ground which the lord hvhy cursed.23..was unformed and empty24 and darkness al (li, lit. upon)25-face of the deep, and the spirit of elohim hovers al-face of the waters.26 thirteen depend from the thirteen of the splendor of splendors.27 six thousand years depend on the first ones.28 the seventh above them is that one which alone is powerful,29 and the whole was desolate for twelve hours,30 as it is written, 4..wa

first ones.28 the seventh above them is that one which alone is powerful,29 and the whole was desolate for twelve hours,30 as it is written, 4..was unformed and empty. the thirteenth raises up these through mercy, and they are renewed as before for thus it is written..it created. and thereafter it is written..it was. for surely it had been. and at the end of the unformed and confused and dark the lord hvhy alone shall be exalted in the day of that.31 the engravings of all engravings appears as a long serpent,32 and extends this way and that. the tail is in the head. the head goes around to the shoulders. passing and indignant, guarding and concealing, revealing itself in one of a thousand short days, the receptacle in the bond, the fin in its part. its head is broken in the waters of the g

righteous as-good.43 therefore do they ascend in the weights. it was at first alone. but all things return into the unity, sister and brother combined one in another,44 in hy, like two lovers who embrace. six come out from the branch of the root of the body. the tongue speaks great things.45 5 this tongue is hidden between the yod y and the heh h, as it is written, that man shall say i am of the lord hvhy.46 and that man shall be called by the name ya aqov (jacob. and that man shall write with his hand: i am of the lord hvhy. and by the name of israel shall he call himself, indeed. that man shall say, i am of the lord hvhy. o lord hvhy-the sister, and all is within vhy.47 all are included in the tongue concealed in the mother, for it opens for that which egresses from it. the father dwell

throat.63 11) the long ones of the splendid one, they are measured in perfect proportion. 12) the lips are bare from all sides. 13) in this fate of all flow thirteen pure balsam oils, all is found in this fate, and it is concealed. at the time when tishri, the seventh month, approaches, these thirteen are found in the upper world, and thirteen gates of compassion open. of that time: seek you the lord hvhy while he can be found.64 it is written: and elohim said you, the earth, will put forth grass, herb yielding seed, fruit tree..65 this is that which is written: and you shall afflict yourselves in the ninth of the month at even.66 adonai hvhy, you have begun to show your servant your greatness.67 the name hvhy is perfect on its sides. 7 and in causing this earth to bring forth, not is per

hy is perfect on its sides. 7 and in causing this earth to bring forth, not is perfect, yhy-not is written. we read: a superior yv d y, an inferior yv d y. vyytzr (royyv):68 yod y superior, yod y inferior. y h y, yod y superior, yod y inferior. heh h in between them. it is perfect, and not for every side. this name was uprooted from that place and transplanted elsewhere, as it is written: and the lord hvhy elohim planted..69 the heh h between the yods y of yhy. the breath of the hollow pillar of the ancient one unto the small face. without the breath it exists as not. in the heh h it is founded, the heh h above, the heh 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 th

SINISTER TAROT

conventionally be seen as evil. actions provoked by unfettered passions and a reveling in the physical pleasures and challenges of life. ruthless ambition. creativity and change via destruction- ie. war, culling. iv the elixir of recalling flows into clear water the contracting of the dark star the severing of the attractant the pool is opened go deeper against all other and ever darker, recall. lord of earth- kthunae the nature of the changes in the causal, beyond the actions of those who initiated them; how the acausal relates dynamically to the causal and vice-versa( sinister dialectic. the flowing of energies according to the greater wyrd and destinies of those directly and indirectly involved- thus, the presence of unforeseen factors and the pitfalls implicit in this which may create

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

self; to be forbidden to hail even his daughter's fame! and that daughter herself to be in the conspiracy against him! sharper than the serpent's tooth was the ingratitude, and sharper than the serpent's tooth was the wail of the pitying barbiton! the eventful hour is come. viola is gone to the theatre, her mother with her. the indignant musician remains at home. gionetta bursts into the room: my lord cardinal's carriage is at the door, the padrone is sent for. he must lay aside his violin; he must put on his brocade coat and his lace ruffles. here they are, quick, quick! and quick rolls the gilded coach, and majestic sits the driver, and statelily prance the steeds. poor pisani is lost in a mist of uncomfortable amaze. he arrives at the theatre; he descends at the great door; he turns rou

ted towards the first mask, who was in fact the prince di, and to his unspeakable astonishment the prince was suddenly seized from behind "treason" he cried "treason among my own men! what means this "place him in his carriage! if he resist, his blood be on his own head" said zanoni, calmly. he approached the men who had detained the coachman "you are outnumbered and outwitted" said he "join your lord; you are three men, we six, armed to the teeth. thank our mercy that we spare your lives. go" the men gave way, dismayed. the driver remounted "cut the traces of their carriage and the bridles of their horses" said zanoni, as he entered the vehicle containing viola, which now drove on rapidly, leaving the discomfited ravisher in a state of rage and stupor impossible to describe "allow me to e

seemed to pluck him away; and that when he touched the lock, he was struck, as by a palsy, to the ground. one surgeon, who heard the tale, observed, to the distaste of the wonder-mongers, that possibly zanoni made a dexterous use of electricity. howbeit, this room, once so secured, was never entered save by zanoni himself. the solemn voice of time, from the neighbouring church at last aroused the lord of the palace from the deep and motionless reverie, rather resembling a trance than thought, in which his mind was absorbed "it is one more sand out of the mighty hour-glass" said he, murmuringly "and yet time neither adds to, nor steals from, an atom in the infinite! soul of mine, the luminous, the augoeides (augoeides, a word favoured by the mystical platonists, sphaira psuches augoeides, o

the soul that lives in him, are studiously made the prominent image; and the mere accessories of scene kept down, and cast back, as if to show that the exile from paradise is yet the monarch of the outward world, so, in the landscapes of salvator, the tree, the mountain, the waterfall, become the principal, and man himself dwindles to the accessory. the matter seems to reign supreme, and its true lord to creep beneath its stupendous shadow. inert matter giving interest to the immortal man, not the immortal man to the inert matter. a terrible philosophy in art! while something of these thoughts passed through the mind of the painter, he felt his arm touched, and saw nicot by his side "a great master" said nicot "but i do not love the school "i do not love, but i am awed by it. we love the b

in the market-place, in the hovel, it gathers food for the hive of its thoughts. in the mire of politics, dante and milton selected pearls for the wreath of song "who ever told you that raphael did not enjoy the life without, carrying everywhere with him the one inward idea of beauty which attracted and imbedded in its own amber every straw that the feet of the dull man trampled into mud? as some lord of the forest wanders abroad for its prey, and scents and follows it over plain and hill, through brake and jungle, but, seizing it at last, bears the quarry to its unwitnessed cave, so genius searches through wood and waste, untiringly and eagerly, every sense awake, every nerve strained to speed and strength, for the scattered and flying images of matter, that it seizes at last with its mig

SIR WALLIS BUDGE EGYPTIAN MAGIC

simple ceremony. 1 but one great distinction must be made between the magic of moses and that of the egyptians among whom he lived; the former was wrought by the command of the god of the hebrews, but the latter by the gods of egypt at the command of man. p. 7 later on in the history of moses' dealings with the egyptians we find the account of how "he stretched out his hand over the sea, and the lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. and the children of israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left" when the egyptians had come between the two walls of water, by god's command moses stretched forth his hand over the se

of the palace, teta was led in to him. khufu said to him "how is it, teta, that i have never seen thee" and the sage replied "o prince, he who is called cometh; and since thou hast called me, behold, here i am" khufu said to him "is it true, according to what is reported, that thou knowest how to fasten on again to its body the head which hath been cut off" and the sage replied "yea, verily, o my lord the prince, i do know how to do this thing" and khufu said "let a captive who is shut up in prison be brought to me so that i may inflict his doom upon him" but teta made answer "nay, my lord the king let not this thing be performed upon man, but upon some creature that belongeth to the sacred animals" then some one brought to him a goose, and having cut off its head, he laid the body of the

is the heart of osiris, and it belongeth unto him of many names, 2 the mighty one whose words are his limbs, and who sendeth forth his heart to dwell in his body. the heart of osiris is triumphant, and it is made new before the gods: he hath gained power over it, and he hath not been judged according to what he hath done. he hath gotten power over his own members. his heart obeyeth him, he is the lord thereof, it is in his body, and it shall never fall away therefrom. i, osiris, victorious in peace, and triumphant in the beautiful amenta and on the mountain of eternity, bid thee [o heart] to be obedient unto me in the underworld" another chapter (xxixb) was connected with a heart amulet made of carnelian, of which so many examples may be found in large museums; the text p. 33 reads "i am t

nd strengtheneth my limbs. mayest thou come forth into the place of happiness whither we go. may the shenit, who form the conditions of the lives of men, not make my name to stink. let it be satisfactory unto us, and let the listening be satisfactory unto us, and let there be joy of heart unto us at the weighing of words. let not that which is false be uttered against me before the great god, the lord of amentet. verily how great shalt thou be when thou risest in triumph" it was this chapter which the deceased recited when he was in the judgment hall of osiris, whilst his heart was being weighed in the balance against the feather symbolic of right and truth. from certain papyri it seems as if the above words should, properly, p. 35 be said by the deceased when he is being weighed against h

is made to say "hail, thou god anniu! hail, thou god pehrer, who dwellest in thy hall! grant thou that my soul may come unto me from wheresoever it may be. if it would tarry, then let my soul be brought unto me from wheresoever it may be. let me have possession of my soul and of my spirit, and let me be true of voice with them wheresoever they may be. hail, ye gods, who tow along the boat of the lord of millions of years, who bring it above the underworld, and who make it to travel over nut, who make souls to enter into their spiritual bodies. grant that the soul of the osiris 1 p. 51 "may come forth before the gods, and that it may be true of voice with you in the east of the sky, and follow unto the place where it was yesterday, and enjoy twofold peace in amentet. may it look upon its n

SIX ANGLED RITE OF THE ROYAL SUN OF THE GOAT LORD

urn for and console the spirit of the dead" 223:1 see erman, westcar papyrus, berlin, 1890, hieroglyphic transcript, pll. 9 and 10. 223:2 see maspero, contes egyptiens, pp. 29-46. 224:1 the uneducated muhammadan believes that man's fate is written upon his skull, and that the sutures are the writing. no man, however, can read them. see the words of za bsix angled rite of the royal sun of the goat lord being an invocation of the landwarder, consecrator, reverser, and the firebringer. copyright 2002 by robin artisson* this ritual working is a variation on the "witches dance/opening the devil's eye" rite of which i have written elsewhere. the operant should refer to it for the basic instructions on how to perform this rite, paying attention chiefly to the "two bits of advice- the two main und

sign of the spring equinox invocatory name: bhouck (boo k) poetic stream: spring, the year's faithful king fire in every leaf and furrow life from below, risen above to return on water down below once you have placed the last implement on it's sigil, bow your head again to the east and return to the center. here, you will go down to one knee, bow your head, and complete the summoning of the puck lord with the traditional practise of saying the lord's prayer backwards. the reversal of the lord's prayer hearkens back to the dhulkarnen cultus, who reversed muslim prayers to bring forth the two-horned one, and even the horsemen's word were reported to summon forth old hornie with certain prayers and bible passages said backwards. the northumberland witches likewise used the reversed lord's pr

tition. both methods can be used to achieve favors or bring about change; but the wise witch will use these methods to further cement closeness with the master, as opposed to always just securing boons. the sharing of the ale or wine is accomplished by bringing the cup or bowl from the west to the center of the triangle, and filling it with ale or wine, and chanting any of the names of the secret lord over it, before silently communing with the master in your head, revealing to him what you desire, and, most importantly, what you will "give back" to him, should your desires be met. you, and your devotion and service to him, are the most powerful offerings you can make; some give these things, asking only for empowerment as a witch, which is in fact the "initiatory vow" that you hear so muc

SOLOMON

atted by p. yardley 1. testament of solomon, son of david, who was king in jerusalem, and mastered and controlled all spirits of the air, on the earth, and under the earth. by means of them also he wrought all the transcendent works of the temple. telling also of the authorities they wield against men, and by what angels these demons are brought to naught. of the sage solomon. blessed art thou, o lord god, who didst give solomon such authority. glory to thee and might unto the ages. amen. 2. and behold, when the temple of the city of jerusalem was being builded, and the artificers were working thereat, ornias the demon came among them toward sunset; and he took away half of the pay of the chief-deviser's) little boy, as well as half his food. he also continued to suck the thumb of his righ

then he also takes hold of my right hand and sucks my thumb. and lo, my soul is opressed, and so my body waxes thinner every day" 5. now when i solomon heard this, i entered the temple of god, and prayed with all my soul, night and day, that the demon might be delivered into my hands, and that i might gain authority over him. and it came about through my prayer that grace was given to me from the lord sabaoth by michael his archangel [he brought me] a little ring, having a seal consisting of an engraved stone, and said to me "take, o solomon, king, son of david, the gift which the lord god has sent thee, the highest sabaoth. with it thou shalt lock up all demons of the earth, male and female; and with their help thou shalt build up jerusalem [but] thou [must] wear this seal of god. and thi

ved from the king, threw the ring at the chest of the demon, and said "king solomon calls thee hither" and then he went off at a run to the king. but the demon cried out aloud, saying "child, why hast thou done this to me? take the ring off me, and i will render to thee the gold of the earth. only take this off me, and forbear to lead me away to solomon" 8. but the child said to the demon "as the lord god of israel liveth, i will not brook thee. so come hither" and the child came at a run, rejoicing, to the king, and said "i have brought the demon, o king, as thou didst command me, o my master. and behold, he stands before the gates of the court of thy palace, crying out, and supplicating with a loud voice; offering me the silver and gold of the earth if i will only bring him unto thee" 9

women, i metamorphose myself into a comely female; and i take hold of the men in their sleep, and play with them. and after a while i again take to my wings, and hide me to the heavenly regions. i also appear as a lion, and i am commanded by all the demons. i am offspring of the archangel uriel, the power of god" 11. i solomon, having heard the name of the archangel, prayed and glorified god, the lord of heaven and earth. and i sealed the demon and set him to work at stone-cutting, so that he might cut the stones in the temple, which, lying along the shore, had been brought by the sea of arabia. but he, fearful of the iron, continued and said to me "i pray thee, king solomon, let me go free; and i will bring you all the demons" and as he was not willing to be subject to me, i prayed the ar

" but beelzeboul, having heard, said to him "tell me, who is this solomon of whom thou speakest to me" then ornias threw the ring at the chest of beelzeboul, saying "solomon the king calls thee" but beelzeboul cried aloud with a mighty voice, and shot out a great burning flame of fire; and he arose, and followed ornias, and came to solomon. 14. and when i saw the prince of demons, i glorified the lord god, maker of heaven and earth, and i said "blessed art thou, lord god almighty, who hast given to solomon thy servant wisdom, the assessor of the wise, and hast subjected unto me all the power of the devil" 15. and i questioned him, and said "who art thou" the demon replied "i am beelzebub, the exarch of the demons. and all the demons have their chief seats close to me. and i it is who make

SPENSER THE CULT OF THE ALL SEEING EYE 1960

led in the depth, while its surface or summit rose above the chaos. it was the central point in the immensity of the world, the cornerstone [zohar, pt. i, folio 231a; ii, 511; job xxxviii, 6, the tried stone, the sure foundation, but also that stone which the builders rejected" but what, really, in the christian meaning, is the cornerstone? isaias said (isa. 28, verse 16 "therefore thus saith the lord god: behold i will lay a stone in the foundations of sion, a tried stone, a corner stone, a precious stone, founded in the foundation. he that believeth, let him not hasten" the corner stone is jesus christ "the stone which the builders rejected (cf. ps. 118, 22; mt. 21, 42ff; acts 4,11; romans 9, 33; eph. 2, 20; 1 pe. 2, 6ff) one need go no further than the inner entrance of the meditation r

graciously be pleased to dispose us all to do justice, to love mercy and to demean ourselves with that charity -30- humility and pacific temper of mind which were the characteristics of the divine author of our blessed religion, and without a humble imitation of whose example in these things we can never hope to be a happy nation. grant our supplication, we beseech thee, through jesus christ our lord. amen [emphasis supplied] washington's prayer was adapted from his circular letter to the governors; its use of the phrase "our blessed religion" reflected in unmistakable terms washington's conviction that the united stales was a christian nation. a very early drawing in columbian magazine29 of the coat of arms shows the constellation of five-pointed stars scattered over the whole field, as

as a divine symbol of the sun traced back from the babylonians to the chaldeans of the 23rd century b.c. the gods were the same, san and gula; the symbols were the same.50 the two monarchies placed their gods in triads, headed by one god, ra "a sort of fount and origin of deity" san was the second member of the second triad, accompanied by his wife.51 the first triad consisted of ana (pluto, the "lord of darkness or death" belus (jupiter, the son of the egyptian osiris and the god whose temple was the original of the tower of babel;52 and hoa (neptune, strongly connected "with the serpent of scripture and. the tree of life" hoa's wife was the mother of belus.53 the cabalists lifted their entire sephirotic tree of life representing jehovah from the triads of the chaldean-babylonian pantheon

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

to immortality, freedom, and the light. compare with this what happens in the gospel of luke: now there was a man in jerusalem called simeon, who was righteous and devout. he was waiting for the consolation of israel, and the holy spirit was upon him. when the parents brought in the child jesus to do for him what the custom of the law required, simeon took him in his arms and praised god, saying: lord, as you have promised you now dismiss your servant in peace. for my eyes have seen your salvation, which you have prepared in the sight of all people, a light for revelation to the gentiles, and for glory to your people israel. tradition reports of the buddha that when he was a child of twelve he went missing, and was found again under a tree, surrounded by the poets and sages of the time. co

he kingdoms of the earth. the buddha rejects it all with the words: i know well that i am destined to have a kingdom, but i do not desire an earthly one; i will achieve enlightenment and make all the world rejoice. mara has to admit, my the egyptian and other eastern mysteries 95 power is at an end. jesus responds to the same temptation, saying: away from me, satan! for it is written: worship the lord your god, and serve him only. then the devil left him. the parallels could be documented at considerably greater length, all pointing in the same direction. the buddha s life comes to a sublime ending. whilst on a journey, he fell ill. he came to the river hiranya, near kusinagara, and there he lay down on a rug spread for him by his beloved disciple ananda. his body began to shine from withi

, a single being. and they make the salvation of humanity depend upon a connection with this uniquely initiated being. for the initiates this was the coming of the kingdom of god. 101 the unique one had brought this kingdom to all people who made a connection with him. the separate concern of each individual gave way to a shared concern of all those who were prepared to acknowledge jesus as their lord. to understand how this could be so, we need to see how mysteriosophy had found its way into the national religion of israel. for it was out of judaism that christianity arose. 106 christianity as mystical fact the mysteries and the jews it need cause no astonishment that with christianity we should find grafted onto the stock of judaism those ideas from the mysteries that, as we have seen, w

ches in asia minor. this cannot mean actually existing communities. rather, the number seven is a sacred symbol and must have been chosen because of what it represents; there must in reality have been a number of other communities in asia. moreover, 124 christianity as mystical fact the way in which john receives the revelation equally suggests an esoteric significance: i was in the spirit on the lord s day, and i heard behind me a voice like a trumpet saying, write what you see in a book and send it to the seven communities. 124 he received the revelation when he was in the spirit. also, it is a revelation of jesus the christ, presenting in esoteric form the meaning of christ jesus manifestation to the world. therefore we are to look for the hidden meaning of the apocalypse in the teachin

o the eternal nature and so sweet in the mouth like honey. if christianity is to become a real force upon earth it can only be in this way through an initiation of humanity. thus it strikes dead all that still belongs to the human being s lower nature: 136 christianity as mystical fact their corpses will lie in the street of the great city, which spiritually is called sodom and egypt, where their lord was also crucified. 146 by these are meant the adherents of christ, who will be persecuted by the powers of this transitory world. however, it is only in their own transitory nature that they suffer and for their true self it is an inner victory. their destiny mirrors the archetypal destiny, which was that of christ jesus. the city, which spiritually is called sodom and egypt is the symbol fo

SYMBOLISM OF THE BANNERS

crux commissa or the t cross. at the same time, we find that the so-called monogram of christ was in general use among christians. the latin cross was best known and most used because the cross on which christ was crucified is believed to have been of this form. the latin cross is also known as the cross of calvary and the passion cross. the cross, that is sometimes seen in the hands of the risen lord, is known as the cross of the resurrection, and a flag or banner is usually attached to it. sometimes the cross has the form of a tree, or of a series of branches of trees. some pictures of the crucifixion suggest that each of the two thieves suffered on the t cross or on trees. now, having had a quick idea of the historic development of the cross through the ages, we need to regard its mysti

sephira of trapt. one of the most important symbols of trapt is the cross, whether in its form of the calvary cross of black with three black 5 steps leading up to it, or the gold equal armed cross with a rose of red blooming at its center. the calvary cross represents the way of self sacrifice for the benefit of others, and it is the only way by which man can return to his spiritual home. as our lord said "no man cometh to the father, but by me" only after the way of the cross has been accepted and experienced can come the knowledge of the rose cross, when the rose of the spirit blooms on the universal cross of manifestation in dense matter. in this latter symbol, the vision of the harmony of things and the mysteries of the crucifixion are one. on the calvary cross is the man sacrificed a

gram taking a look at the symbology of the triangles on the banners, we notice that they also represent various rosicrucian concepts. these concepts represent the trinity of creation in various forms. also, they represent a microcosmic/macrocosmic relationship. the various diagrams below provide a simple example of those concepts. for i am the alpha and omega, the beginning and the end' saith the lord, god who liveth in light, since none can come to him, or near him" hwchy hwhy 8 this is the manifestation of the three mother letters in the equilbrium of the hexagram, as could also be seen on the banner of the east with o represented by the red triangle, n by the blue triangle, and m by the golden cross of trapt. a m c in looking at the triangles and the microcosmic and macrocosmic man, see

TECHNICIANS GUIDE TO THE LEFT HAND PATH

ism was again despised. the coptic fathers identified set with satan, and he almost disappears as a figure in egyptian magic. the european manuals gave away to medieval grimoires and perhaps the last practicing setian, the 8th century abulfaiz dhu l nun, changed his name to thuban the black (thuban being the name of the star alpha draconis. thuban as pir, or chief of his order, was called king or lord of the fish the fish being a typhonic animal. thuban was third in teaching succession after daud of tai and maaruf karkhi (in the order of the builders. thuban founded the malamati, or blameworthy, order of sufi, which has certain similarities with freemasonry. the masonic pillar of the temple boaz (the black pillar) may be albuazz, a form of thubans name abulfaiz. the fourth blooming began i

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

his grandiose plan the great work of the illuminati will never fully come to fruition. the kingdom shall not become the province of the rebellious illuminati and their dark, occult master, satan. here is almighty god's glorious declaration of how it all shall end "and the seventh angel sounded: and there were great voices in heaven, saying, the kingdoms of the world are become the kingdoms of our lord, and of his christ, and he shall reign forever and ever. the megalomania and rage of the psychopaths 31 and the nations were angry, and thy wrath is come, and the time of the dead, that they shouldest he judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth

here, creating an evolving noose of murderous technological expertise that swiftly tightens around humanity's throat. with this goal in place, with money and the tools of advanced technology in hand, the overall program of accomplishment crystallizes. 8 absolute power corrupts absolutely exaggerated, self-absorbed pride becomes especially evil and dangerous when prideful men acquire power. it was lord acton who, in 1886, uttered the well-known maxim that "power corrupts, and absolute power corrupts absolutely" unduly prideful men are imbued with that unrighteous temperament because they often have unfettered access to power power over people, over organizations, over resources, and over nations. power to reward or to punish chosen disciples, friends, or enemies, even power to take life. th

e men who make up the illuminati elite. lucifer and these men are of one mind. this brings to pass the prophecies of revelation 17 where we are told that the conspiracy of the elite in the endtime shall be composed of world leaders who will be of "one mind for they will give all of their power and strength to the beast" unlike eliphas levi, most illuminists are hesitant to identify satan as their lord. 40 codex magica instead, they point to the grand architect of the universe as their deity, or to a hazy and nebulous, unnamed "god" we have discovered that most of the illuminati elite make the ridiculous claim that they neither worship nor even believe in a being, or entity, named satan. many laugh at least publicly at the notion of a real entity known as the devil. the masonic lodge not on

holy spirit "i am that i am" the mason proclaims equally blasphemous is that in the lecture on the seventh, or royal arch degree, of the york rite, the mason initiated is asked the question "are you a royal arch mason" his answer is required to be "i am that i am."8 in other words, in this degree's ritual the mason has not only acknowledged that the devil, in the guise of jahbuhlun, is his sacred lord, but he now is declaring that he, himself, a mere man, is the great i am! in other words, he is saying "i am god" uncovering the hidden hand now you see why i entitled this chapter "the hidden hand of the men of jahbuhlun" in the early degrees, the mason is told that the name of god has been lost. he's even told that he should use a substitute name for god, mahabone. but later, after he's swa

egree requires a keen understanding of astrology. but, its performance is said to be derived from a passage in the scriptures "the sign is made" writes zain "by thrusting the hand into the bosom and again drawing it out."9 the official masonic explanation for this sign a myth intended to divert the profane from the truth is that it refers to the fourth chapter of exodus in the holy bible "and the lord said unto moses, put now thine hand into thy bosom; and he put his hand into his bosom; and when he took it out, behold his hand was leprous as snow" leprous, indeed, is the hand of the mason who vainly seeks to hide and coverup his fides oath of allegiance to jahbuhlun, his sacred god. but, believe me, there is no relationship of the mason to moses, a prophet of god who loyally worshipped th

THE BLACK LODGE

n this aeon means that you must combine your innate maleness with your innate femaleness, augmenting both such that they are in balance. when, dear brothers and sisters, these disparate elements are in balance, then must you annihilate them in combination, which is bliss; 0=2. thus only may you enter the stream of life to emerge as the virgin of al. blessings, peace and silence in the name of our lord to mega therion and in the name of our seven times holy lady babalon love is the law, love under will. the black lodge lesson 4 dear sisters and brothers in the name of the initiator augmn do what thou wilt shall be the whole of the law. let us sum up that which we learned in the third part of this document: we learned that the black lodge creates false initiatic movements or they stimulate f

d of caution will kill as surely as chastity and cowardice (the one is death to the body and the other is death to the spirit) this is the dichotomy of this particular time in the existence of our planet. these conditions may change with time but they will not change if there is no one left to change them. this is our challenge and our test of fire. blessings, peace and silence in the name of our lord to mega therion and in the name of our seven times holy lady babalon love is the law, love under wiot1 t h e b o o k o f p l e a s u r e (self-love) the psychology of ecstasy by austin osman spare an iv12 sol 15 leo, luna 6 taurus dies veneris friday, august 06, 2004 e.v. this digital edition was created especially for initiates of the order of phosphorus by frater a.s.a. iv, for the purpose

THE BOOK OF PLEASURE

pain and something energizes the agony: may it not be caused through the latent idea of supreme bliss? and this eternal expectation, this amassing of ornament on decay, this ever-abiding thought- is coincidental with the vanity preceding death? o, squalid thought from the most morbid spleen how can i devour thee and save my soul? ever did it answer back-"pay homage where due: the physician is the lord of existence" this superstition of medicine-is it not the essence of cowardice, the agent of death? strange no one remembers being dead? have you ever seen the sun?-if you have then you have seen nothing dead-in spite of you different belief! which is the more dead "you" or this corpse? which of you has the greater degree of consciousness? judging by expression alone-which of you appears enjo

scendental music ever conceived, being the voices and harmony of every conceivable animal and human existence and so with each sense. men of small pleasure and enterprise, oblivious of your purpose, fault-finding, avaricious, sinful, who cannot live without women or enjoy without pain, fearsome, inconstant, diseased, and withered, dependent, cruel, deceived, and liars, the worst of men! know, oh, lord, oh beloved self, i have now told you of that most secret tavern where passion goes when youth has gone, where any man may drink of the nectar of allbeneficent and gratuitous ecstasy. the most pleasurable nourishment that harms no one. 46 47 48 note on the difference of magical obsession (genius) and insanity. magical obsession is that state when the mind is illuminated by sub-conscious activ

THE BOOK OF THE ELDER KINGS GOLDEN DAWN

60 61 62 63 64 65lathe book of the elder kings issued by the thelemic order and temple of the golden dawn official holy book of the novus ordo aureae aurora concerning the great white brotherhood received by sir david cherubim copyright (c) 1989 e.v. 0. there is silence. and now the elder kings make speech: 1. we come in the name of the most beloved one, the most mysterious one, whom is the grand lord of the aeon, and whose holy spirit is the life and light of the whole universe. we come as sacred nourishment, as delicious ambrosia and sweet nectar. we come as a blessed sacrament of wisdom and joy unto all. know thou this holy truth! 2. we are the ageless brethren of l.v.x, whose voice is our holy habitation. we are the secret masters of the formless fire who conduct the world's initiation

rtify thyself with liberty, which is truth, if thou wouldest truly attain. 18. be thy body the temple of the rose and cross of light and life. be thy mind a pure vehicle of our holy genius. be thy soul the high altar of our eternal sacrifice of union. be thine all one with us. 19. dissolve thine all in us, who art one in truth: we are the sun in his rising! we are the star of the east! we are the lord of the aeon! hail! hail! to the child of the aeon, whose name is our life and whose spirit is our light. he is our truth; and we adore him in all his mighty splendour and power. thus we say unto thee, behold the mystery of the sixfold star initiator: how we are of him and he is of us. concealed in his symbol is our glory of forces: ararita! 20. ours is the sevenfold path of initiation: thou s

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

legba loco-d ogoun simbi voudoun loa celtic-gaulish deities aengus aine anu bave (babd, badhbh) belen blathnat blodeuwedd boann brigid cerridwen cernunnos danu donn daghda (dagda, sucellus) emain goivniu grannus green man hern lugh (llew, lugus) macha mabon (maponos, oenghus) mananaan (manawydan) modron morrigan nevain (nemain, nemhain) oghma taranis teutates (tiw) basic celtic the lady dana the lord cerrunnos over the years, i have read a number of explanations as to why pagans worship multiply deities. to be honest i have felt that most of these were more the various author trying to justify their personal beliefs. with that said, i will now attempt to answer the question as to why pagans worship multiply deities. to barrow from a popular movie series, everything that exists has within

if you call the lady gaia, frigga or dana. underlaying her power, are the three aspects of maiden, mother& crone (lunar archetypes. in some traditions these are three distinctively different goddesses. in other traditions, they are the same goddess at different stages of her development. then there are goddesses like the triple morrigan- macha, nemain and babd. then we have the two fold god. the lord is normally viewed as being symbolic of the summer season, and the winter season. common names for these are the green man and the horned man. the first of these is strongly connected to the growing season, while the latter is associated with the harvest and the hunt. the archetypes here go back to the days when all humans were hunters and gathers) elements and watch towers( archetype gods an

, fire, and earth. north of the ancient roman empire, the teutonics used frost, fire, and water. while the celtic tribes called them sky, land, and sea. this background denotes sections taken from my personal book of shadows. above the realm of man and elements, there dwells the one which are two. we call it the force, or tao, and we know it as the yin& yang, the archetypical male and female, our lord& lady. in its manifest form it is the spirit flame. below the spirit flame, are the three sacred elements of the sky, the land, and the sea. the sky, is the realm of the sun, moon and stars. the home of the great ones that we call gods and goddesses. it is the unwritten future, and the realm of dreams. the land, is the realm of man. here we dwell in the present, with the birds, and beasts of

s displayed, complete with crystal ball, pentacle, and anointing oil. altars can be a chaotic collection of items, or an aesthetic expression of spirituality. an altar should reflect the personality of its user, or within a coven, order or group, the teachings of that tradition. altars can take any form, from a ritual table, to the top of your bedroom dresser. it is the place for you to honor the lord and lady, and to work your magick. basic ritual tools are, the chalice, the athame (pronounced, ath-ah-may, the pentacle, and the wand. chalice this tool, more then any other, represents the creative aspect of the goddess. it is the symbol of the womb. in ritual, it is used for the sharing of wine, juice, or herbal potions. it can also be employed for scrying. it is associated with the elemen

gy the art of magick theory overview( your ability to practice magick is as much an intuitive understanding of the theory, as it is the ability to read words from a book. magick is governed by the three fold law of return. the magician, or witch should also temper their actions with the wiccan rede (or some other ethical philosophy. pagans don t worship multiple gods, so much as they do honor the lord& lady as aspects of the divine (known by such names as the spirit, the tao, and everyone s favorite, the force. magick can be practiced as a means of self advancement along a spiritual path (theurgy. it can also be practiced for material goals (thaumaturgy. magick is not good or evil, black or white, magick just is! like air, water or even gravity, it works the same no matter what is in the h

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

. mysterious supernatural forces sometimes benign, often hostile appeared to be in control of human existence. divination, the method of obtaining knowledge of the future by means of omens or sacred objects, has been practiced in all societies, whether primitive or civilized. the ancient chaldeans read the will of the gods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph s interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict

is judged or evaluated, then sent to what is perceived as an eternal place heaven or hell. the hindu or buddhist expects to encounter yama, the god of the dead. in the hindu scriptures, yama holds dominion over the bright realms and can be influenced in determining a soul s admission by offerings made for the benefit of the deceased by relatives and friends. in the buddhist tradition, yama is the lord of hell who administers punishment according to each individual s karma, the cause and effect of his or her actions on earth. in neither religious expression is yama at all comparable to satan, who in christian belief is both the creator of evil and the accuser of human weaknesses. in christianity, islam, and judaism, the soul s arrival at either heaven or hell is made somewhat confusing by t

rennial dictionary of world religions. san francisco: harper collins, 1989. pelikan, jaroslav, ed. christianity: the apocrypha and the new testament. new york: oxford university press and cambridge university press for the book of the month club, 1992. rosten, leo, ed. religions of america. new york: simon& schuster, 1975. hinduism in india s religious classic work, the bhagavad gita( song of the lord, the nature of the soul is defined: it is born not, nor does it ever die, nor shall it, after having been brought into being, come not to be hereafter. the unborn, the permanent, the eternal, the ancient, it is slain not when the body is slain. 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 10 afterlife mysteries hell, in traditional christian though

isitadvaita saw the bliss of nirvana as a complete oneness of the soul with god. in the last centuries before the common era, a form of hinduism known as bhakti spread rapidly across india. bhakti envisions a loving relationship between god and the devout believer that is based upon grace. those devotees who have prepared themselves by a loving attitude, a study of the scriptures, and devotion to lord krishna may free themselves from an endless cycle of death and rebirth. eternal life is granted to the devotees who, at the time of death, give up their physical body with only thoughts of lord krishna on their minds. m delving deeper brandon, s. g. f. religion in ancient history. new york: charles scribner s sons, 1969. crim, keith, ed. the perennial dictionary of world religions. san franci

ed. world scripture: a comparative anthology of sacred texts. new york: paragon house, 1995. zaehner, r. c, ed. encyclopedia of the world s religions. new york: barnes& noble, 1997. islam in regard to the concept of a soul, islam envisions a human as a being of spirit and body. the creation of adam as described in the qur an (or koran) is reminiscent of genesis in the judeo-christian bible as the lord announces to the angels that he is going to create a human of clay and that he will breathe his spirit into him after he has given him form. and he originated the creation of man out of clay, then he fashioned his progeny of an extraction of mean water, then he shaped him, and breathed his spirit in him (qur an 32:8 9) 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

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

. mysterious supernatural forces sometimes benign, often hostile appeared to be in control of human existence. divination, the method of obtaining knowledge of the future by means of omens or sacred objects, has been practiced in all societies, whether primitive or civilized. the ancient chaldeans read the will of the gods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph s interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict

dog but who apparently had not been told of rex s passing. just before leaving that evening, healy sighed wistfully and said, bert, i wish there was someone or something on earth that adored me as much as rex worships you. i watched him all evening. he lay there at your feet the whole time, looking up at you as a devotee might look up to his god. terhune was shocked by his guest s comments. good lord, man! he exclaimed. rex has been dead now for more than a year and a half. healy turned pale, but stood by the testimony of his own senses: i can swear that he was lying at your feet all evening just as i ve seen him do since he was a puppy. some weeks later, a longtime friend of terhune s, rev. appleton grannis, paid a visit to sunnybank, and after a stroll around the estate and a pleasant a

arest neighbor and closest friend. johnson accompanied his friend to the cabin that evening. the tale that bell told was an incredible one, but johnson knew that his neighbor was not given to flights of fancy. while he watched at betsy s bedside that night, johnson saw the young girl receive several blows on the cheeks from an invisible antagonist. he adjured the spirit to stop in the name of the lord jesus christ, and there was no activity from the ghost for several minutes, but then betsy s hair received a yank that brought a cry of pain from her lips. again johnson adjured the evil spirit, and it released the girl s hair. johnson concluded that the spirit understood the human language and that betsy was the center of the haunting. he met with other neighbors, and they decided to help th

ner. their servants reported seeing an apparition of a woman, but the lawrences threatened their servants not to make any statements. they lasted a year before they moved out. after their occupancy, the house was pulled down to be used in the construction of a new manor. when mary ricketts resided in the mansion, an old man had come to her with a tale about having boarded up a small container for lord stawell, the original owner of hinton ampner. he had suggested that the small box might have contained treasure and might offer a clue to the haunting. workmen discovered the container when they were stripping the mansion. it was found to conceal the skeleton of a baby. when mary ricketts learned of this startling discovery, it seemed to offer the final key to the legend of hinton ampner. the

e original owner of hinton ampner. he had suggested that the small box might have contained treasure and might offer a clue to the haunting. workmen discovered the container when they were stripping the mansion. it was found to conceal the skeleton of a baby. when mary ricketts learned of this startling discovery, it seemed to offer the final key to the legend of hinton ampner. the villagers said lord stawell had engaged in illicit relations with the younger sister of his wife, who had lived with them at the manor. it had been the subject of ancient gossip that his sister- in-law had borne his child a child that had been murdered at its birth. when lady stawell died, her sister, honoria, became the mistress of hinton ampner. the past wrongs began to form a chain of evil: the first lady sta

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

. mysterious supernatural forces.sometimes benign, often hostile.appeared to be in control of human existence. divination, the method of obtaining knowledge of the future by means of omens or sacred objects, has been practiced in all societies, whether primitive or civilized. the ancient chaldeans read the will of the gods in the star-jeweled heavens. the children of israel sought the word of the lord in the jewels of the ephod. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph fs interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke through the unmoving lips of the stone sphinx. throughout the centuries, soothsayers and seers have sought to predict

decided that their crusade against evildoers had set them apart and above the laws that governed others. within a few decades of its formation, the vehm had more than 200,000 free men and commoners in its ranks.each man sworn to uphold the ten commandments and to eliminate all heresies, heretics, perjurers, traitors, and servants of satan. once anyone was suspected of violating one or more of the lord fs commandments or laws, he or she was brought before one of the holy vehm fs courts and was unlikely to escape the death sentence to be hanged. because of the great power that the vehm acquired, it conducted trials of noted outlaws and thieves unopposed in public places, such as village squares or market places, in the full light of midday. as its numbers and influence grew, the vehm had lit

nce in passion that a human could ever achieve total union with kali. only indulgence in the five vices that corrupt the soul of humankind. wine, meat, fish, mystical gesticulations, and sexual indulgence.could drive the poisons out of the human body and purify the soul. in 1822, william sleeman, an officer in the bengal army who had transferred to civil service, was appointed by governor general lord bentinck to rid india of the society of stranglers. fluent in four indian dialects, sleeman had been the british official who had first confirmed the growing suspicion that the murders were committed throughout central india by the thuggee. he was well aware that it would be no easy task putting a halt to such large-scale murders, for the members of the secret society were indistinguishable f

n christ, they perceived him as pure spirit that had descended from heaven on the instructions of the god of good to liberate humankind from the world of matter. according to the cathars, because christ was pure spirit, he did not die on the cross and the teachings of the church were false. the cathars rejected all the catholic sacraments, and they taught that the god of the old testament was the lord of matter, the prince of this world.all terms which the catholic church reserved for satan. not only did the cathars believe that the god revered as the creator by the church was really the devil, the cathars instructed their followers that most of the patriarchs and prophets mentioned in the old testament were really demons. the cathars somehow managed to hold out against the armies massed a

e ancient chaldeans read the machinations of the gods in the star-filled heavens, as well as in the bloody livers of sacrificed fowl. when the king of babylon went forth to war, he wrote the names of cities on his arrows, put them back into the quiver, and shook them. he then removed an arrow and attacked first the city whose name was written thereon. the children of israel sought the word of the lord in the jewels of the ephod; and jonah deemed it a just verdict when the casting of lots decreed that it was he who was the cause of the storm. pharaoh elevated joseph from his prison cell to the office of chief minister of egypt and staked the survival of his kingdom on joseph fs interpretation of his dreams. in the same land of egypt, priests of isis and ra listened as those deities spoke th

THE GOD OF THE WITCHES

vil, in other words the devil. this conception, that a god other than that of the recorded must be evil, is not the god of the witchesintroduction4confined to christianity, or to the middle ages. st. paul, in the first epistle to the corinthians, expressed thesame opinion when he wrote "the things which the gentiles sacrifice, they sacrifice to devils and not togod. ye cannot drink the cup of the lord and the cup of devils; ye cannot be partakers of the lord's table andthe table of devils. the author of the book of revelation is equally definite when he calls the magnificentaltar of zeus at pergamos "the throne of satan "i know thy works and where thou dwellest, even wheresatan's throne is. in 1613 sebastian michaelis spoke with no uncertain voice "the gods of the turks andthe gods of the

ometimes the figure has a human body with a bull's head, sometimes the head and body are covered with ahairy skin, probably indicating a bull's hide. the most remarkable is that of a man with bull's horns on hishead, sitting cross-legged, and like the ari350ge figure surrounded with animals (plate iii. i. thisrepresentation was regarded in historic times as a form of shiva and is called pasupati "lord of animals".when in relief sculpture pasupati is three-faced, as here; but in figures in the round he has four faces. such arepresentation is a naive attempt to show the all-seeing god, and is found in europe in the four-faced janus.it is still uncertain whether the four-faced form arose independently in india and europe, or whether one isthe prototype of the other; if the latter, the indian

on him, prayto him, and trust in him, and that when they go to the sabbath "they repeat the oath which they have givenunto him in acknowledging him to be their god. of the aberdeen witches, tried in 1596[7] agnes wobsterwas accused of having dealings with "satan whom thou callest thy god; marion grant confessed thatchristsonday was the name of the divine personage "christsonday bade thee call him lord, and caused theeto worship him on thy knees as thy lord. boguet,[8] the inquisitor, who records with unction that he triedand executed many witches in france in 1608, states that "the witches, before taking their repast, bless thetable, but with words full of blasphemy, making beelzebub the author and protector of all things. delancre,[9] the inquisitor in the pays de labourd (basses pyr351n3

to god".widow coman[16 "did acknowledge that she had made an agreement with him and that he was her masterand sat at the right hand of god. the author of the pleasant treatise of witches, whose violent hatredtowards those unhappy beings is only equalled in bitterness by that of the inquisitors, states in 1673 that atthe sabbath "they make their accustomed homage, adoring and proclaiming him their lord. in the sameyear at newcastle-on-tyne[17] ann armstrong testified that she had heard ann baites "calling himsometimes her protector, and other sometimes her blessed saviour; and that "he was their protector, whichthey called their god. the salem witch, mary osgood, in 1692, said[18] that "the devil told her he was hergod, and that she should serve and worship him".such a mass of evidence show

e it was adopted by christianity, and the name given to the local tonsure inengland is suggestive of the name of a heathen god.the aberdeen witches, tried in 1597,[43] called their grandmaster "christsonday. andro man confessed"that christsonday came to him in the likeness of a fair angel and clad in white clothes, and said that he wasan angel, and that he should put his trust in him and call him lord and king" and again "the devil thymaster, whom thou callest christsonday and supposest to be an angel and god's godson2424albeit he has athraw by god and sways to the queen of elfin2424is raised by speaking the word benedicite and is laid byspeaking the word maikpeblis. suchlike thou affirmest that the queen of elfin has a grip of all the craft, butchristsonday is the goodman and has all powe

THE GOLDEN ESSENCE

in in a new form, and yet, still a different being; the old paradox. the horned god, this most ancient of all conceptions of divinity, was the fertilizing force of the ground, the mother, and the sky. the light between his horns showed his power as source of fire and light. he was always venerated in pagan faiths, for these sourcefunctions, and for his countless other gifts and powers. he was the lord of beasts, the fertilizing force. most importantly for our discussion, he was the lord of life and death- a being who represented, mediated, and controlled the forces of sexuality; he was eros or love s channel into biology, which led to involvement in life s many changes, and death, and what lay beyond death- in his brighter forms, he was the puck of the forest green, ravishing and rutting;

ed, the alchemist who wed their innerworldly or otherworldly mate brought about the birth of the child, and what is important to note here is that the child is born of a union of two worlds- this world, represented by the alche mist, and the otherworld, represented by the spiritual bride or groom. in the daughter s mythology, she represents the human being of this world, and her seducer/mate, the lord of the underworld, represents the otherworldly partner that she is joined to in a conjunction. when male humans attempt to recreate this mythological pattern in their own mind/world, the whole process is moved out one step, and the male seeker of the mysteries becomes the worldly being and he seeks the daughter, who becomes the fetch wife or the otherworldly mate, who, in conjunction with him

whole process is moved out one step, and the male seeker of the mysteries becomes the worldly being and he seeks the daughter, who becomes the fetch wife or the otherworldly mate, who, in conjunction with him, brings forth the child. feminine initiates actually engage this myth on a more immediate level, taking on the role of the daughter themselves, and seeking the spiritual union with the dark lord below, who becomes the fetch husband (and in time, reveals himself to them as the lord of light. it is in this way that the child is born of their union. the rest of the feminine mysteries involve the secret, inner basis of the feminine- the power of motherhood and generation, which is embodied in every woman; the powers of slow, steady creation of life, and the ongoing continuity of life. th

t is central to the importance of the deep feminine. the masculine mysteries the masculine mysteries have been mostly discussed in the preceding sections; only a touch up is required here. the masculine mysteries revolve around the fire, and the descent of the fire-bringer into the realm of mortality, its (his) merging, incarnation, trials and ordeals, and finally death, rebirth, and triumph. the lord of fire and light, the son of the father, cannot and does not triumph without the force of the feminine to act as his firm basis, his ultimate source, as well as the perfect objects of his love, and finally, as his healer and redeemer, as we shall se. of course, the masculine mysteries have their origin in the primal figure of the horned god, the father; and fatherhood, in its most deep and b

e- for no glory stands without wisdom; the exalted one must seek the source: for power is only perfected when returned to earth, resolved to the true and lasting well-spring from which all things flow. the blessing of the bread: son of light, consecrate this bread as you consecrate the land and all who dwell upon and within it: lift up the soul of the world and place the crown of heaven upon her. lord of the true light, hear the housle prayer that we may stand with you. though the seas break their boundaries, and the stars fall into water, by awareness of the mystery we may yet stand in our own light. after each blessing, the arms should be crossed on the chest, and the housle should be bowed to; put down the arthame (if you are using one) before you do this. then, standing before the bles

THE HOLY ROSARY OF THE BRETHREN

serve the diagram on the next page: 4 step-by-step instructions: step 1: perform the qabalistic cross. this may be performed in either hebrew or latin. tu es regnum, et potestas, et gloria, saecula saeculorum, amen. step 2: hold the cross to your heart and repeat the sacred mysteries. ex deo nascimur, in yeheshua morimur, per spiritum sanctum rivivisciumus. 5 step 3: first single bead- recite the lord s prayer. recite: pater noster. step 4: first of three beads together, say the following: i salute thee daughter of god, obtain for us the gift of a firm faith. recite: ave maria. step 5: second of three beads together, repeat the following: i salute thee, mother of god; obtain for us the gift of a constant hope. recite: ave maria. step 6: third of three beads together, say the following: i s

rks a great deal with the use of latin, this rosary should be said in latin (excluding the hebrew. however, it is advisble to first perform it 9 in english several times to make certain that you know it well before transforming it into latin. 1. learn the ave maria first, and perform the rest in english. 2. after the ave maria is well memorized, add the qabalistic cross in latin. 3. next, add the lord s prayer in latin. 4. add the adoration to the lord of the universe in latin. the lord s prayer in latin: pater noster, qui es in caelis, sanctificetur nomen tuum. adveniat regnum tuum. fiat voluntas tua, sicut in caelo, et in terra. panem nostrum quotidianum da nobis hodie. et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. et ne nos inducas in tentationem: sed libe

. add the adoration to the lord of the universe in latin. the lord s prayer in latin: pater noster, qui es in caelis, sanctificetur nomen tuum. adveniat regnum tuum. fiat voluntas tua, sicut in caelo, et in terra. panem nostrum quotidianum da nobis hodie. et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris. et ne nos inducas in tentationem: sed libera nos a malo. amen. the lord s prayer our father, who art in heaven, hallowed be thy name. thy kingdom come. thy will be done, on earth as it is in heaven. give us this day, our daily bread. and forgive us our trespasses, as we forgive those who trespass against us. and lead us not into temptation, but deliver us from evil. the hail mary 10 hail mary full of grace, the lord is with thee. blessed art thou among women, and

f god, pray for us sinners, now and at the hour of our death. amen. the ave maria ave maria, gratia plena; dominus tecum: benedicta tu in mulieribus, et benedictus fructus ventris tui yeheshua. sancta maria, mater dei, ora pro nobis peccatoribus nunc et in hora mortis nostrae. amen. the qabalistic cross in latin tu es regnum, et potestas, et gloria, saecula, saeculorum. amen. the adoration to the lord of the universe in latin sanctus est tu dominus de mundi. sanctus est tu qui natura non-creatusest. sanctus est tu vastus et valindus rector lucis et tenebrarum. final note: 11 the adept is encouraged to do his/her research and homework on the use of the pater noster (the lord s prayer) and the ave maria (the hail mary. the prayer on the pater noster is the most potent of prayers. let the ade

THE KEY TO THE MYSTERIES

ake its ancient place; it will be demonstrated that the old traditions are all true, that the whole of paganism is only a system of corrupted and misplaced truths, that it is sufficient to cleanse them, so to say, and to put them back again in their place, to see them shine with all their rays. in a word, all ideas will change, and since on all sides a multitude of the elect cry in concert 'come, lord, come' why should you blame the men who throw themselves forward into that majestic future, and pride themselves on having foreseen it (j. de maistre "soirees de st. petersbourg) translator's note in the biographical and critical essay which mr. waite prefixes to his "mysteries of magic" he says "a word must be added of the method of this digest, which claims to be something more than transla

erarchy on the basis of obedience- rendered so noble and so great by the spirit of charity, that to serve in this manner is to reign; they formulated the faith of all and the hope of all, and they put this creed in the keeping of the charity of all. woe to the egoist who appropriates to himself a single word of this inheritance of the word; he is a deicide, who wishes to dismember the body of the lord. this creed is the holy ark of charity; whoso touches it is stricken by eternal death, for charity withdraws itself from him. it is the sacred inheritance of our children, it is the price of the blood of our fathers! it is by charity that the martyrs took consolation in the prisons of the caesars, and won over to their belief even their warders and their executioners. it is in the name of cha

cret sanctuary, and said to men unworthy of her "i am virgin, 19 but i will to become mother, and my son will teach you to love me" o eve! salutation and adoration in thy fall! o mary! blessings and adoration in thy sufferings and in thy glory! crucified and holy one who didst survive thy god that thou mightst bury thy son, be thou for us the final word of the divine revelation! moses called god "lord; jesus called him "my father" and we, thinking of thee, may say to providence "you are our mother" children of woman, let us forgive fallen woman! children of woman, let us adore regenerate woman! children of woman, who have slept upon her breast, been cradled in her arms, and consoled by her caresses, let us love her, and let us love each other! iii the ternary the ternary is the number of c

ive in the moment of thy most burning wrath, and thou showest thyself long-suffering to sinners. thou art strong, and thy mercies, existing from all time, are upon all thy creatures. thou art the eternal light, that pure souls shall see, and that the cloud of sins will hide from the eyes of sinners. thou art the light which is hidden in this world, and visible in the other, where the glory of the lord is shown forth. thou art sovereign, and the eyes of understanding which desire to see thee are all 69 amazed, for they can attain but part of it, never the whole. thou art the god of gods, and all thy creatures bear witness to it; and in honour of this great name they owe thee all their worship. thou art god, and all created beings are thy servants and thy worshippers: thy glory is not tarnis

trothed to death. do you understand now what lucifer is "is it not the very genius of ancient prometheus" that force which sets in motion the world, life, even movement, and which regulates the course of successive forms? this force, by its resistance, equilibrated the creative principle. it is thus that the elohim gave birth to the earth. when, subsequently, men were placed upon the earth by the lord, as intermediate spirits, in their enthusiasm, which led them to search nature in its depths, they gave themselves over to the influence of that proud and powerful genius, and when they were softly ravished away over the precipice of death to find life, there it was that they began to exist in a real and natural manner, as is fit for all creatures" this page needs no commentary, and explains

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

who begins in darkness, masters the infernal aspects of his/her being and then seeks to illuminate further the light of imagination; the 3 flame of consciousness and isolate being this is known as the black flame. god forms associated with the black flame and self-illumination are lucifer (called azal ucel, set (the egyptian god, lilith (the goddess of the luciferian path, cain (the isolate one, lord of magicians and witches) and ahriman (the dragon of darkness who takes many forms. such god forms span various cultures and ages, but their essence lives in the idea of the sabbat and luciferian witchcraft and sorcery. the initiate begins the path of shadow, from which he or she models from the legend of lucifer falling from light. it was essential for azazel (lucifer) to grow he had to unde

tions of sorcery- by michael w. ford 14 to look into the possibilities of models and how one may shape and assist in self-transformation, it is imperative to study and understand the foundations of the very gods which emerge from us. nightside or shadowside as a term is defined in witches sabbat and luciferian1 terminology as averse dreaming practice. in islamic mythology and lore, shaitan is the lord of rebellious spirits, a djinn made of fire. it is this fire2 which leads the individual towards the wall looking down into the abyss, and the infinite possibilities of being. the sorcerer thus begins to adopt the god form of shaitan to master the spirits and djinn of the self all of those elements which command mastery of the self. night is the in-between point which later unveils the light

transformation. the devil as an initiatory force is considered masculine, thus is represented by the phallus or source of creative life. in the tarot, the devil is attributed to capricornus, and the hebrew letter ayin, being an eye. the symbolism of the devil as the initiator may be best understood by the tarot as presented in the book of thoth. satan/set is the ass headed god of the desert, the lord of storms and desolate places. set is the tester of self, the adversary and opposer. set is also related to saturn. this planet, called also shabbathai, is the sphere of saturn and is considered a meeting place of the witches sabbat. the image of those leaving the flesh, to go forth in the name of the devil by flying with familiars and other demons is not too far from realistic workings in th

was identical to the greek daemon typhon. set was viewed as a god of such dangerous and desolate places of the earth, but at the same time was a friend to the dead. the form of set was that of a man with the head of an ass, or an elongated snout with red hair. red was traditionally the color of set, lucy lamie13 held the connection that set- typhon was a god form which burns and consumes, he is a lord of the 9 in widdershins, counter-clockwise movement 10 the black book, the mes haf, a holy book of the yezidi. 11 called also seth or set-an. 12 force of nature or that of a god, indicating by definition a separate or antinomian force. 13 egyptian mysteries, lucy lamie 18 desert. the fire concept would not be new to this deity, as set was essentially shaitan the opposer/adversary. the egyptia

gateway to the sabbat, shall you arise before me- my body is a black temple, illuminated with crimson and violet brilliance. by my words carry my spirit! 21 the ensorcelment of ahriman- i summon ruha-az, crimson whore and vampire, i call the fiend vareno who is an angel of darkness, who causes intercourse i do summon thee! i invoke thee! in the darkness is your light. praise unto ahriman, horned lord of the kingdom of shades, specter and phantom, praise unto our kingdom of dead matter and flesh. praise unto ahriman, who created andar from the smoke of the blackened flame, who in averse brilliance was both phantom and dire foulness, praise unto ahriman, who joined in union with the whore-vampyre az, whose body is ruha and jeh, devour with your lips open wide, satisfy me in the dreamining f

THE MAGICIAN S KABBALAH

mon" says "like a fine mist she [wisdom] rises from the power of god. she is the reflection of the everlasting light. herself unchanging, but makes all things new. she spans the world from end to end, and orders all things benignly" in the sefer hapardes, it is noted that chockmah is called fear (as geburah is also entitled pachad, or fear. whereas the fear of geburah is the fear of the "vengeful lord, the fear spoken of in chockmah is the mystical fear, which is that when the contemplative's thoughts reach this "high place, a place without measure or boundary, where the mind does not have the power to grasp. the relationship between chockmah and geburah demonstrates the kabbalistic concept that the sephiroth form "arcs" to each other, so that aspects of chockmah can be seen in geburah and

of the creative energy fulfilled as white. emperor scale: blue pearl grey- derived from the king and queen scale by simple admixture. queen scale: grey- refers to the cloudy appearance of the human seed, and the transmission of the white of kether to the black of binah. also the grey traditionally associated with wisdom (i.e. druids, merlin, even gandalf "greybeard" of the fictional world of "the lord of the rings. chapter six; binah, the angel of the tides a useful analogy of the creative process represented by the uppermost three sephiroth of the tree, the supernal triad, is that of water flowing from a tap. the source of the water is the kether, whilst the pouring stream is the chockmah aspect of the system. if one cups ones hands into a hollow and places them in the path of the water

, grace, piety, beauty, good-will, favour, benefit, love, kindness, charity, righteousness, benevolence, to do good, to show oneself kind, to insult, reproach. thus, in general it signifies the "giving forth" aspect of the universe or the "merciful king" aspect of god. chesed is also called gdvlh (gedulah, meaning greatness or magnificance, and is referred to under this aspect in the line of the "lord's prayer" which states "thou art the power and the glory (veh gedulah, veh geburah. the section of the lord's prayer which states "thou art the kingdom, the power, and the glory" is related to the tree of life as; thou art "ateh" kether the kingdom "malkuth" malkuth the power "veh geburah" geburah and the glory "veh gedulah" chesed this statement is made in the lesser and greater banishing ri

, space (binah, and time (chesed. the axiom of maria prophetissa applies to chesed "one becomes two, two becomes three, and out of the third comes the one as the fourth. chesed is the kether of the manifest, jupiter as the demiurge, the gnostic creator god. the fours of the tarot represent the action of chesed in the four worlds as follows: four of wands atziluth perfected work four of cups briah lord of pleasure four of swords yetzirah rest from strife four of pentacles assiah lord of earthly power the atziluth of chesed is the both the completion and source of all manifest power. the fire of all that may be called energy plays here, but as crowley notes "it is also referred to venus in aries, which indicates that one cannot establish one's work without tact and gentleness. at the level o

,000 years after the point zero of the big bang model, the "epoch of recombination (at -255 degrees, where heavy chemical elements were first formed in the gravitational collapse of stars and the first formation of galaxies. in kabbalistic terminology "the left hand of god traced the firmament. in the book of the law, by aleister crowley, a similar model is utilised in symbolism: iii.72. i am the lord of the double wand of power; the wand of the force of coph nia- but my left hand is empty, for i have crushed an universe& nought remains. the zohar describes this development in terms of malbush, a "garment, whose folds create the matrix of manifestation as the letters of the hebrew alphabet recombine as the folds overlap. this mirrors modern cosmology, as it is stated in kabbalah that an "u

THE MARTINIST OPERATIVE GENERAL RITUAL

ll, we can easily understand how in effect this same nature can evolve, with man, back to its original state, starting with the redemption of man by the word. henry cornelius agrippa tells us in his famous "occult philosophy"2. during the time of the law, the ineffable name of god was composed of four letters: iod-hevau- he, in place of which and out of respect, the hebrew simply read adonai (the lord) and which is composed of aleph-daleth-nun-iod. during the time of the grace, the name of god becomes the effable pentagram iod-he-shin-vau-he which, by a mystery which is no less great, is invoked also under the name of three letters iod-shin-vau" let us note that the name of five letters is ieshouah, while that of three letters is ishouh. in his recapitulating table 'the ladder of the quina

designating the fire, into the centre of the tetragram, when one recalls the words from the gospel "i am the bread and i am the life. i came to put the fire into the bosom of things" lastly, it is undeniable that this divine name unites all martinists dispersed all over the world, regardless of their religious or philosophical beliefs, and as such, it is thus a factor of unity* islam reveres the 'lord jesus' as the prophet 'sidna issa' and the koran tells us that. there are only two beings, jesus and his mother, whom the wings of satan have not touched at all" and comments further. an angel said to mary: god announces to you his word. his name shall be jesus, the messiah, son of mary, great in this world as well as in the other, and a confidant of god (koran iv.40) 6. and god said to jesus

siah, son of mary, great in this world as well as in the other, and a confidant of god (koran iv.40) 6. and god said to jesus: i shall send death unto thee and shall raise thee to me. thou shalt be separated from the infidels and those who follow thee shall be raised above the infidels, until the day of the judgement (iv.48. modern hinduism, in its order of ramakrishna, knows a meditation on the 'lord jesus' on the same level as those on krishna and shiva6. the buddhists can find in him one of the bodhisattvas, very likely that of avalokitecvara, ie- of mercy. the theosophists on the other hand see there the logos of our solar system, and finally, the kabbalists see there one of the names of the messiah. it is not without reason that the rationalistic, or rather atheistic magism ignores, n

as long as it has a straight hilt. all metallic objects that will be touched during the operation must be insulated (7) the operation may be done at any time between new moon and full moon, and at any hour of the day or night -o-o-o-o-o-o-o-o-o this operative and general ritual was released in volumes 3& 4 of the martinist review, 1962/63. 13 b) sacramentary. sanctifying the alb and cordelier: o lord, my power is in thy name, thou who hast made heaven and earth, grant, o lord, my prayer, and may my cry ascend to thee. peace be with thee, and with thy spirit. alb and cordelier, sacred vestments which i ordain for the cult of my celestial reconciliation, i exorcise you in the name of him who commissioned you for the protection of man in the presence of the evil spirits and for his purificat

he celestial powers. become thus henceforward, immaculate and blessed vestments, pure) and radiant, protected from any power and any prestige of the demoniacal spirit and his ministers, become protected from any attempts of theirs and any malefice of theirs whatever they may be. do not retain in yourselves any diabolic force but become pure) holy) blessed) and sanctified) vestments. deign thus, 0 lord, eternal god, almighty sanctifier, to purify, to bless) and to sanctify) this immaculate robe and this cordelier. by ieshouah, our lord, amen. sanctifying the sandals: use the above formula replacing the words 'alb 'cordelier, robe, by the word 'sandals. sanctifying the operational cloth and the place, or the premises to be used for the operation: o lord, my power is in thy name, etc. etc. de

THE MIDDLE PILLAR

hebrew tongue. hebrew is so employed because the magical system first attained prominence in europe since it was adopted by some jewish philosophers whom we call qabalists. apart from this usage of hebrew words, there is not the slightest implication of hebrew theology or philosophy. the gestures themselves are a variance of the ordinary christian cross, making use of the last few phrases of the lord's prayer. that it is utilized in magical work is due to the fact that it constitutes an ideal method of equilibriating the personality and raising the mind to the contemplation of hgher things.2 the first name in the invocation is atoh. this is a hebrew word meaning "thou" the second personal pronoun. to explain this in the simplest possible way, may i say that there is some justification in

isualize a ribbon of light extending from the center of the first pentragram in the east to the center of the second pentragram which will be drawn in the south. the four pentagrams are thus connected to each other by an astral ribbon of the same color creating a magical circle, whose end must be linked with its beginning point in the east. 17. the transliterated form of the word adonai, meaning "lord" 18. the transliterated form of the word eheieh, meaning "i am" 19. this word is a notariqon-an acronym for the hebrew sentence atah gibor le- olahm adonai, which means "thou art great forever, my lord" the first letter of each word is used to make up the word agla. 20. the positioning of a hexagram behind the magician alludes to an advanced magical working in which the magician visualizes th

he divine name yhvh elohim should be pronounced "yod heh vav heh el-oh-heem" in all golden dawn rituals. some modem magicians believe that the divine name given for daath (and for binah) should not be pronounced as yhvh elohm. they argue that yhvh was never vocalized by devout jews who thought it was too holy to pronounce. whenever it occurred in writing, the words elohim (god or gods) or adonai (lord) were always spoken as a substitute word for yhvh. thus some magicians contend that the compound word yhvh elohim is a mistake, and that what was intended was that the spoken word "elohm" be substituted for the written word "yhvh in binah and in daath (the second word in the compound name yhvh elohim was considered by jews as a reminder that the holy name yhvh is never spoken but rather vocal

cal realm, containing the four elements of fire, water, air, and earth. when malkuth is considered as the primary sephirah of elemental earth, these divisions represent the sub-elements (fire of earth, water of earth, air of earth, earth of earth. 5. see part two, chapter ten for a complete ritual of this sort, titled "the tree of life exercise" also called "the rite of three pillars" 6. meaning "lord, god of knowledge" 7. from the neophyte ceremony. see regardie, the golden dawn, 125. 8. this name may have a greek etymological base. possible translation "near thy throne" 9. more often the divine name for chokrnah is given as yah. 10 "the herald of god" circulating the light and the formula of vibration 99 11. according to golden dawn tradition, the divine name for binah is yhvh elohim (tr

greek name of camahl as camael rather than samael. even later, someone (perhaps a member of the golden dawn) back-transliterated camael as 5 and thu3s wa s camael (or khamael) born. and although it originated as an error in translation, it does help magicians distinguish between samael, archangel of evil, zamael, archangel of mars, and khamael, archangel of geburah. 18. yellow. 19. yhvh tzabaoth "lord of armies" 20. ths should be haniel, and not be confused with anael, the archangel of venus. haniel means "the grace of god" or "one who sees god" 21. elohirn tzabaoth "god of armies" 22. violet. 23. this name may have a greek etymological base. possible translations "lord of the extent of height "co-brother" or "the sound of sandals" 24. the colors of malkuth are citrine, russet, olive, and

THE NECRONOMICON SIMON VERSION

combination of two words, the first sumerian and the second coptic, which gives us a clue as to its identity. azag in sumerian means "enchanter" or "magician; thoth in coptic is the name given to the egyptian god of magick and wisdom, tahuti, who was evoked by both the golden dawn and by crowley himself (and known to the greeks as hermes, from whence we get "hermetic. azag-thoth is, therefore, a lord of magicians, but of the "black" magicians, or the sorcerers of the "other side. there is a seeming reference to shub niggurath in the necronomicon, in the name of a sumerian deity, the "answerer of prayers, called ishnigarrab. the word "shub" is to be found in the sumerian language in reference to the rite of exorcism, one of which is called nam shub and means "the throwing. it is, however

rkness (so-called) that took place long before man was created, before even the cosmos as we know it existed. it is described fully in the enuma elish and in the bastardised version found in the necronomicon, and involved the ancient ones, led by the serpent mummutiamat and her male counterpart absu, against the elder gods (called such in the n) led by the warrior marduk, son of the sea god enki, lord of magicians of this side, or what could be called "white magicians- although close examination of the myths of ancient times makes one pause before attempting to judge which of the two warring factions was "good" or "evil. marduk won this battle- in much the same way that later st. george and st. michael would defeat the serpent again- the cosmos was created from the body of the slain serpen

even dramatic where magick is concerned, and aids us in understand even crowley's system better than we do. as an example, crowley of (or aiwass) ends the book of the law with the words "aum.ha" in the sumero-aryan dictionary by waddell we read that the word aum was known to the sumerians, in almost the same sense that it was, and is, known to the hindus. it is a sacred word, and pertains to the lord of magicians, enki. further, the greek spelling of enki was ea, by which he is most commonly known in the european texts which treat of sumeriology. in the greek alphabet, ea would appear as ha. q.e.d: aum.ha betrays the essential sumerian character of that book. after the initial testimony, we come to the chapter entitles "of the zonei and their attributes, zonei is, of course a greek word a

ionships to be found between the mythos of lovecraft, the magick of crowley, and the faith of sumer) lovecraft crowley sumer cthulhu the great beast as represented in "cthdh 666" ctha-lu, kutulu the ancient ones satan; teitan tiamat azathoth aiwass) azag-thoth the dunwich horror choronzon pazuzu shub niggurath pan sub ishniggarab) out of space the abyss absu; nar mattaru ia! io! iao! ia (jah; ea; lord of waters) the five-pointed grey star carven the pentagram the ar, or ub (plough sign; the original pentagram and the sign of the aryan race) vermis mysteriis the serpent erim (the enemy; and the sea as chaos; gothic; orm, or worm, great serpent) this is, of course, by no means a complete list but rather an inspirational sampling. meditation upon the various things mentioned in the mythos wil

e shamed! flee! flee! turn around, go, arise and go far away! your wickedness may rise to heaven like unto smoke! arise and leave my body! from my body, depart in shame! from my body flee! turn away from my body! go away from my body! do not return to my body! do no come near my body! do not approach my body! do not throng around my body! be commanded by shammash the mighty! be commanded by enki, lord of all! be commanded by marduk, the great magician of the gods! be commanded by the god of fire, your destroyer! may you be held back from my body "another binding of the sorcerers" ssalmani-ia ana pagri tapqida duppira ssalmani-ia ana pagri taxira duppira ssalmani-ia iti pagri tushni-illa duppira ssalmani ini ishdi pagri tushni-illa duppira ssalmani-ia qimax pagri taqbira duppira ssalmani-ia

THE PATH OF KABBALAH

who was the degree of keter and the highest melech (king, fell lower than all other kings when the breaking occurred. that is because he who has the greatest coarseness is also the highest when in possession of a screen. but when he loses his screen he becomes the worst, and consequently falls lower than all other kings. his words can also be interpreted regarding those who follow the ways of the lord: those people have a desire for both corporeality and spirituality, as it is said, that those who were close to baal hasulam had a screen and aviut (coarseness, but now that he was gone, they had no one to subdue themselves before and were left with coarseness but no screen, and were only looking to become rabbis and pretty jews. therefore, i (rabash) suspect everything that comes out of thei

alence of form with him (the end of correction, he will go through 620 degrees, also called the 613 mitzvot of the torah, and the seven mitzvot of our rabbis. a zivug (mating) with the upper light in the screen is called a mitzva. the light that the creature obtains inside his vessel is called inner light, or the light of taamim, or torah. that is why kabbalists always say: taste and see that the lord is good. the creature, behina dalet of dalet, corrects his will to receive, in order to be able to bestow. the correction is not of the desire itself, but in the way it is used- it must be done with the intention to give. that correction, the setting up of the intention to bestow, is done with small bits of the desire of the creature, from the smallest to the greatest, but not on all of it al

concept of benevolence is a little different with regards to the creator than the concept we normally think of. that is because we regard as good, and doest good everything that satisfies our egoistic desires. i regard as good anything that is good for me, and bad, anything that is bad for me. it is all measured according to my level of development. q: what does heichal hashem (the palace of the lord) mean? a: the word heichal (palace, hall) consists of two words: hey (the letter that represents god, and kol (everything. when put together they form the word heichal. this means that anyone who enters the king s palace receives everything the creator had prepared for him. if one attains an inner state called heichal, he attains eternal and complete connection with the creator. as long as he

ve so that he will not be able to say that thank god, he observes torah and performs good deeds and what else could he ask for? and only if that person has a true desire, will he receive help from above. and he is constantly shown how his faults in his present state; that is, he is sent thoughts and views, which work against his efforts. this is in order for him to see that he is not one with the lord. and as much as he overcomes, he always sees how he is found in a position farther from holiness than others, who feel one with the lord. but he, on the other hand, always has his complaints and demands, and he cannot justify the behavior of the creator, and how he behaves toward him. and 213 of 273 it pains him that he is not one with the lord, until he comes to feel that he has no part in h

the body of a pig, that he receives a desire and craving to take livelihood from things he had already determined were litter, but now he again wants to revive himself in them. and also when a man feels he s in a state of ascent, and tastes some good flavor in the work, he must not say: now i am in a state where i understand that it is worthwhile to worship god. rather he should know that now the lord has fancied him, and for that reason he draws him near, which is the reason why he tastes a good flavor in the work. and he should be careful never to leave the domain of holiness, and say that there is another operating force besides the creator (but this means that the matter of finding favor in the eyes of the lord, or the opposite, does not depend on man himself, but everything depends on

THE ROSICRUCIAN MANIFESTOS

father adam fully endued: hence it doth appear, that after god had brought before him all the creatures of the field, and the fowls under heaven, he gave to every one of them their proper names, according to their nature. although now through the sorrowful fall into sin this excellent jewel wisdom hath been lost, and meer darkness and ignorance is come into the world, yet notwithstanding hath the lord god sometimes hitherto bestowed, and made manifest the same, to some of his friends: for the wise king solomon doth testifie of himself, that he upon earnest prayer and desire did get and obtain such wisdom of god, that thereby he knew how the world was created, thereby he understood the nature of the elements, also the time, beginning, middle and end, the increase and decrease, the change of

tuck a great naile somewhat strong, so that when he was with force drawn out, he took with him an indifferent big stone out of the thin wall, or plaistering of the hidden door, and so unlooked for uncovered the door; wherefore we did with joy and longing throw down the rest of the wall, and cleared the door, upon which that was written in great letters, post 120 annos patebo, with the year of the lord under it: therefore we gave god thanks and let it rest that same night, because first we would overlook our rotam; but we refer our selves again to the confession, for what we here publish is done for the help of those that are worthy, but to the unworthy (god willing) it will be small profit: for like as our door was after so many years wonderfully discovered, also there shall be opened a do

e rni t y o f t h e mo s t hon o ra bl e ord e r o f t h e ro s y c r o s s, wr i t t e n t o al l t h e l e a rne d o f e u r o p e whatsoever is published, and made known to everyone, concerning our fraternity, by the foresaid fama, let no man esteem lightly of it, nor hold it as an idle or invented thing, and much less receive the same, as though it were only a mere conceit of ours. it is the lord jehovah (who seeing the lord s sabbath is almost at hand, and hastened again, his period or course being finished, to his first beginning) doth turn about the course of nature; and what heretofore hath been sought with great pains, and daily labour, is now manifested unto those who make small account, or scarcely once think upon it; but those which desire it, it is in a manner forced and thru

bour, and be no more subject to the storms of inconstant fortune; but the wickedness of the ungodly thereby, with their due and deserved punishment, be augmented and multiplied. although we cannot be by any suspected of the least heresy, or of any wicked beginning, or purpose against the worldly government, we do condemn the east and the west (meaning the pope and mahomet) blasphemers against our lord jesus christ, and offer and present with a good will to the chief head of the roman empire our prayers, secrets, and great treasures of gold. yet we have thought good, and fit for the learned s sakes, to add somewhat more to this, and make a better explanation if there be anything too deep, hidden, and set down over dark in the fama, or for certain reasons were altogether omitted, and left ou

se final fall is delayed, and kept for our times, when he also shall be scratched in pieces with nails, and an end be made of his ass s cry, by a new voice. the which we know is already reasonable manifest and known to many learned men in germany, as their writings and secret congratulations do sufficiently witness the same. we could here relate and declare what all the time, from the year of our lord 1378 (in which year our christian father was born) till now, hath happened, where we might rehearse what alterations he hath seen in these one hundred and six years of his life, which he hath left to our breathren and us after his decease to peruse. but brevity, which we do observe, will not permit at this present to make rehearsal of it, till a more fit time. at this 23 time it is enough for

THE SIGIL OF ADVERSARY

ocusing towards the eye of set-heh, the fire of iblis, shaitan. the sigil may be scribed alone on a parchment and invoked at the noon day when the sun is highest. it may be used to empower the body of which you dwell, to illuminate the ba and ka of the sorcerer, or to send forth desires of manifestation in the heat of the day. cursing is one possibility of this spell, and the name is sabaoth, the lord of the earth. the eleventh is hemhem, the roarer, a serpent with the face of a cat. this devil is one of apep, a form of set. hemhem is used to invoke storms in the self to crush and devour weakness. the tenth is the serpent of apep, who has the face of a white cat. this daemon may be used to ascend up in night, to visualize and send forth the spells of your desire. cursing or blessing, all o

a name considered secret of set. by the first shall the ladder of darkness led up towards the light. this sigil represents the continuation of life in a cycle of rebirth and manifestation, the mind strengthened and free. invocation of set-an the adversary (at noon or midnight) before working with the sigils- i conjure thee, bringer of storms and chaos! i summon thee, isolator and winter bringer! lord of deserts and barren places of devils mighty typhon arise to encircle me i speak the words of seth which manifest my possibilities! i shall become! abraoth, athorebalo, kolchoi tontonon, beteshu, sekhem-hra, becobe star in the west a critical essay upon the works of aleister crowley by j.f.c. fuller this ebook was prepared by hka june, 2004 art provided by frater t.s./celephais press cover a

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

e as kings in a new kingdom, and be crowned with that crown which passes understanding. i have attempted in the following seven chapters to interpret the book of the seven seals, and to paint its splendour, as an artist would incarnadine his canvas with the red blood of his mistress, love-kissed from the bloom of her crimson lips. i have not, as samuel, hacked and hewn agag into pieces before the lord in gilgal; but rather elijah-like have called upon wisdom and understanding so that my sacrifice, and even the wood and stone of the altar, and the water which floweth about it, may be licked up by the fire of the great coronation. as another ariadne i here offer this work to my readers as a twisted clue of silk and hemp to guide them safely through the labyrinthine mysteries of poetry and ma

wers that bear no seed. my life is bitter and sterile, its flame is a wandering star. ye shall pass in pleasure and peril across the mystical bar that is set for wrath and weeping against the children of earth; but ye in singing and sleeping shall pass in measure and mirth! i lift my wand and wave you through hill to hill of delight; my rosy rivers lave you in innermost lustral light. i lead you, lord of the maze, in the darkness free of the sun; in spite of the spite that is day fs, we are wed, we are wild, we are one *orpheus, vol. iii, p. 207. i the chapter known as the looking-glass in which chapter it is related how it surpasseth in brilliance all other glasses in which we see darkly, and how by it we see face to face; and of its divers reflections, and of the brightness and perfectio

al as those contained in the melodious ghazals of jelaladdin. in more than one place we come across lines similar to these in tannhauser: i say, then, gi; h and yet it is not gi h distinct, but gi h incorporate in all. i am the resurrection and the life! the work is finished, and the night rolled back! i am the rising sun of life and light, the glory of the shining of the dawn! i am osiris! i the lord of life triumphant over death. o sorrow, sorrow, sorrow of the world *tannhauser, vol. i, p. 261. that such similarities as we have pointed out above show aleister crowley to be a copyist, must be far from the minds of all his readers. youth most certainly tends towards certain ideals, and frequently results in a definite hero-worship; but genius cannot be bound for long; it will eventually f

song of tannhauser, somewhat of a prophecy, somewhat of an anthem: i rose within the elemental ball, and lo! the ancient one of days did sit! his head and hair were white as wool. his eyes a flaming fire: and from the splendid mouth flashed the eternal sword! lo! lying at his feet as dead, i saw the leaping-forth of law: division of the north wind and the south, the lightning of the armies of the lord; east rolled asunder from the rended west; height clove the depth; the voice begotten said: gdivided be thy ways and limited! h answered the reflux and the indrawn breath: glet there be life, and death! h *tannhauser, vol. i, p. 252. worthy of the author of gthe marriage of heaven and hell! h glet there be life and death, h and the link between these two is love. here we will give but one or

et fs lunatic rush: no meteor whirs, no star dares breathe *the temple of the holy ghost, vol. i, p. 209. again, in such lines as: secure the sacred fastness of the soul, uniting self to the absolute, the whole *mysteries: lyrical and dramatic, vol. i, p. 107. our ears tell us at once that the extra half-step is intentionally introduced. whilst in such a line as: and loving servant of my lady and lord *mysteries: lyrical and dramatic, vol. i, p. 98. they do not. the gy h in lady might by some be considered an admissible elision with the gand. h but i myself should not pass it, though in the following i should: many the spirits broken for one man; many the men that perish to create one god the more; many the weary and wan *the temple of the holy ghost, vol. i, p. 210. in the last line of th

THE ABYSS AND TABAET

on with the adversary as a spirit of self-deification and self-mastery. samael is known in the talmudic texts as being the same as satan, the chief of evil spirits who is known as the venom of god. samael is said to have twelve wings rather than the six of normal angels, a favored assumption. as the angel of death, samael was the angel of poison which is sain ha-mawet, along with ashmodai, is the lord of demons. compare to ahriman and his created daeva eshm or aeshma, who controls and directs the seven powers of ahriman. samael as the angel of poison is to the luciferian as a symbol of self-mastery and using the world around us to grow in power and strength, always internal, sometimes external depending on the individual desire. luciferians seek to devour the essence of life, the essence o

all life is made stronger by devouring another, this is the law of nature. to be honest to the self, to present challenge and overcome such is to attain a foundation upon the path of mastery. beelzebub is a name for satan mentioned in the new testament with regards to him holding the title of prince of demons. the name beelzebub or beelzebuth actually can be derived from baal zebub, baal meaning lord and zebub which holds reference in hebrew as hostility, thus baal zebub is the lord of hostility or they enemy, a title of the opposer. dominus muscarum is also a translation of the title of beelzebub, meaning lord of flies and relates to the adversary being in part a spirit of the air. baal-zebub as the name of a god worshipped in the philistine city of ekron around 850 b.c. and was consider

THE BOOK OF GATES

i say, shall act as magical protectors to that man upon earth, and in neter-khert, regularly and unfailingly. sem-her-ab-uaa-s is the name of the hour of the night which guideth this great god through this field. next: the sixth hour sacred texts egypt ehh index index previous next p. 20 the sixth hour. the majesty of this great god taketh up his position in the stream of nebt-mu-tuatiu (i.e, the lord of the waters of the gods of the tuat, and he sendeth forth words to the gods who are therein, and he commandeth that they have the mastery over their divine offerings in this city. he maketh his way through this field, being provided with his boat, and he setteth apart by his words the estates which are [to produce] their offerings in this city, and he giveth to them water for their lakes, a

the goddess nut, with arms outstretched. on the outside of the p. 48 cover, in addition to the texts which record the names and titles of the deceased, are inscribed two large scenes, each of which is divided into three registers, like those inside and outside the sarcophagus. the line of text on the upper outside edge reads- p. 50 i. speech of mestha "i am mestha, i am [thy] son, o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of the sun, seti mer-en-ptah, whose word is maat, and i have come so that i may be among those who protect thee. i make to flourish thy house, which shall be doubly established, by the command of ptah, by the command of ra himself" speech of anpu "i am anpu, who dwelleth in (or, with) the funeral chest" he saith "mother isis descendeth. b

"mother isis descendeth. bandages for me, osiris, king men-maat-ra, whose word is maat, son of the sun, seti mer-en-ptah, whose word is maat, from him that worketh against me" speech of tuamatef "i am tuamatef, i am thy son horus, i love thee, and i have come to avenge thee, osiris, upon him that would work his wickedness p. 51 upon thee, and i will set him under thy feet for ever, osiris, king, lord of the two lands, men-maat-ra, son of the sun [proceeding] from his body, loving him, lord of crowns (or, risings) seti mer-en-ptah, whose word is maat, before the great god" to be said "ra liveth, the tortoise dieth! strong are the members of. osiris, king men-maat-ra, whose word is maat, for qebhsennuf guardeth them. ra liveth, the tortoise dieth! in a sound state is he who is in the sarcop

iveth, the tortoise dieth! strong are the members of. osiris, king men-maat-ra, whose word is maat, for qebhsennuf guardeth them. ra liveth, the tortoise dieth! in a sound state is he who is in the sarcophagus, in a sound state is he who is in the sarcophagus, that is to say, the son of the sun, seti mer-en-ptah, whose word is maat" speech of nut: nut, the great one of seb, saith "o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, who loveth me, i give unto thee purity on the earth, and splendour (or, glory) in the heavens, and i give unto thee thy head for ever" ii. speech of nut, who is over the hennu boat "this is my son, osiris, king, men-maat-ra, whose word is maat. his father shu loveth him, and his mother nut loveth him, osiris, son of ra, seti mer-en-ptah, whos

have come that i might be among those who protect thee, i bind together for thee thy head [and thy members, smiting down for thee thine enemies beneath thee, and i give p. 52 thee] thy head, o osiris, king, men-maat-ra, whose word is maat, son of ra, seti mer-en-ptah, whose word is maat" speech of anpu, the governor of the divine house: i am anpu, the governor of the divine house. o osiris, king, lord of the two lands, men-maat-ra, whose word is maat, son of the sun [proceeding] from his body, the lord of crowns, seti mer-en-ptah, whose word is maat, the shennu beings go round about thee, and thy members remain uninjured, o osiris, king, men-maat-ra, whose word is maat for ever" speech of qebhsennuf "i am thy son, i have come that i might be among those who protect thee. i gather together

THE SECRET RITUALS OF THE OTO

s of the lustration are communicated; they consist of a sign, a grip, and a word. the sign is given by clenching the fingers of the right hand, and making a motion as if to stab the throat with the thumb. the grip is given by seizing the thumb of the brother in your fingers, and pressing it nine times. you then elevate your own thumb. this grip demands a word. this word is adonai, which means the lord. as in the minerval degree, it is an universal name or title of the most high (knocks) send the candidate on his travels with the sun (three periods of seven years) s (gives grip) what is this? file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c2.html (10 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o (e. for candidate who repeats throughout. c

m] the secret rituals of the o.t.o (e. for candidate who repeats throughout. c. must be taught this dialogue thoroughly during these travels) e (for c) the grip or token of a man and a brother. s: what does it demand? e (for c) a word. s: give me that word. e (for c) at my initiation i was taught to be cautious; i will letter it with you. s: i agree. begin (done) what is its import? e (for c) the lord (leaves c. to w) s: pass. w: noble emir, i present to you a man and a brother on his initiation. e: i will thank him to advance to me as a man and a brother (done) have you anything to communicate? w (for c. who repeats) i have. e (rising with grip) what is this? w (for c) the grip or token of a man and a brother. e: what does it demand? file//c /documents%20and%20settings/michael..secret%20r

) the grip or token of a man and a brother. e: what does it demand? file//c /documents%20and%20settings/michael..secret%20rituals%20of%20the%20o.t.o/p2c2.html (11 of 14 [12/28/2001 2:02:43 pm] the secret rituals of the o.t.o. w (for c) a word. e: give me that word. w (for c) at my initiation i was taught to be cautious. i will letter it with you. e: i agree; begin (done) its import? w (for c) the lord (w. leaves c) e: pass (he rises and conducts candidate round