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MASCULINE

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n the hall of the neophyte of the temple of isis mighty mother, the flagship temple of the hermetic order of the golden dawn, the walls are draped in black curtains. this is done to prevent any distractions and also to increase flashing colors that are fused on some of the implements. the floor itself is black and white checkered tile. the black and white tile could be symbolic of yin and yang or masculine and feminine energies. in early masonic initiations, the black and white tile referred to the battle between the archangel michael and lucifer. the altar in the temple is double cubical. it is double cubical because, as the emerald tablet states "the things that are below are a reflection of the things that are above" traditionally, this altar is longer than it is wide. in the temple of

are also referred to as the northern and southern gates of the hall of the neophyte or the hall of truth. like yin and yang, these pillars represent two great opposing and contending forces in the manifested universe. the pillars are traditionally black and white with various egyptian drawings on them. the black pillar is known as boaz and is feminine in nature. the white pillar is yachin and is masculine in nature. in ancient egyptian text, these pillars are portrayed as sacred columns through which is created a gateway that the candidate walks through only after he has completed his negative confession. incidently, the negative confession is the oldest prayer known to man. the black cubical bases on the pillars represent darkness and matter, or manifestation. it is in matter and manifes

1 10 INITIATION CEREMONY

of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon and raising it to an angle of 45 degrees. hiero: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. heg: hiereus: step back to south and north of altar respectively. hiero: takes neophyte by right hand with his left, and pointing to the altar and diagram says: hiero: and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he has created n

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

thology is not to be attained (see suppl. chapter il god. in all teutonic tongues the supreme being has always with one consent been called by the general name god. the dialectic varieties are: goth. gu, a.s, o.s, o. fris. god, o.h.g. cot, 0. norse gocf; swed. dan. gud, m.h.g. got, m.l.g. god; and here there is a grammatical remark to make. though all the dialects, even the norse, use the word as masculine (hence in o.h.g. the ace. sing, cotan; i do not know of a m.h.g. goten, yet in gothic and 0. norse it lacks the nom. sing, termination(-s -r) of a masc. noun, and the gothic gen. sing, is formed guffs w^ithout. the connecting vowel i, agreeing therein with the three irreg. genitives mans, fadrs, br6(5rs. now, as o.h.g. has the same three genitives irreg, man, fatar, pruodar, we should ha

gers iirk. p, 19 guonti, for which urk. no. 146 has 'an gutem tag' which seems to 1)6 supported by haltaus iahrzeitb. or is only this particular]\iondav after lent called so? in the cod. pal. 372, 103 (ann. 13s2) wo have' guotem tag' the resemblance of this good day to the westphalian gudensdag (woden's day) is purely accidental. gods of the week. 125 almost unintelligible by being changed into a masculine mitiwocji, viittich, berth. 24, mdktig, staid. 2, 194, conf. the gothl. miijkadag, almqv. 442' an der mitkun' fern, is found in the cod. zaringobad. no. 140 (a.d. 1261. so even for the fifth day, the numeric name 2mnztac (berth. 128. ottoc. 144^ griitzer urk. of 1338. schwabenspiegel, p, 196. schm. 1, 322, or pliingstag, has made its way into some districts of upper germany through grsec

19, 120, terms which designate the .god himself, not his companions, sons or servants, yet they again bear witness to the community there was between wuotan and zio. thorr was called 6tti iotna, terror gigantum. when in our modern phraseology fear 'surprises, seizes, shakes, deprives of sense' personification is not far off; in the iliad also 17, 67(\wpov ceo'i (neut) aipel, pale fear seizes; but masculine embodiments like be2/io (f)6/3o, pallor, pavor, tras, strakh, bring it more vividly before us, and pavor was weakened by passing into the fem. paura, peur of the eomance. as. ipn, hine se broga ongeat (terror eum invasit, beow. 2583. ohg. forhta cham mih ana, n. ps. 54, 5; forhta anafiel ubar inan, t. 2, 4; conf. mhg. diu sorge im was so verre entriten, sie mohte erreichen niht ein sper

. in the skaldskaparmal, p. 178, she is named both fiorgyn and hlod'yn. of fiorgyn i have treated already, p. 172; if by the side of this goddess there could stand a god fiorgynn and a neuter common noun fairguni, if the idea of thor's mother at the same time passes into that of the thundergod, it exactly parallels and confirms a female nertlius (goth. nair]?us, gen. nair]?aus) by the side of the masculine nior&r (nerthus, just as treyja goes with freyr. if it was not wrong to infer from perkunas a mountaingod fairguneis, lithuanian mythology has equally a goddess ferkunatele. hlo&yn is derived in the same way as fiorgyn, so that we may safely infer a gotli, hlopunja and oho. hluodunia. in voluspa 56 thorr is called' mogr hlo&ynjar^ which is son of earth again; and fornald. sog. 1, 469 say

e, bechtclis day is the 2nd (or, if new-year's day falls on a saturday, the 3rd) of january, and is honoured by the young people in general with social merrymakings; they call the practice hcrclueln, hechteln. in the 16th century it was still the custom at zurich, for men to intercept and press one another to take wine; this was called' conducting to berclitold (staid. 1, 150- 6. there was thus a masculine bercht or berchtolt, related to "wuotan, as berhta was to freke; and from this again there arose in swabia a new feminine, brechtouerin, prcchtdlterin (schniid, schwab, wtb. 93. in alsace the bechten was performed by prentices and journeymen running from one house or room to another, and keeping up a racket (see passages in oberlin, sub. v. bechten. cunrat of dankrozheim says in his name

e is left amongst other germans. a clear proof, that here as well as there, heathenism was crowded with divinities of various shape and varying name, but who in their characteristics and cultus corresponded to one another. why this multiplicity of form should prevail more in the case of the female deities than of the male, can be fairly explained, i think, by the greater respect paid to the chief masculine divinities: they were too famous and too highly thought of, for their principal names not to have penetrated all branches of the nation. the two goddesses, whom beda (de temporum ratione cap. 1 3) cites very briefly, without any description, merely to explain the months named after them, are hrede and edstre, march taking its saxon name from the first, and april from the second' rlicdmol

of the norse religious system, of whom unequivocal traces are forthcoming in the rest of teutondom. foremost of these are frigg tlie wife of osinn, and freyja the sister of freyr, a pair easy to confound and often confounded because of their similar names. i mean to try if a stricter etymology can part them and keep them asunder. the name of freyja seems the easier: it is motived no doubt by the masculine freyr (gramm. 3, 335. now as we recognised freyr in the gothic frauja (p. 209, freyja leads us to expect a gothic fraujo, gen. fraujons, both in the general sense of domina mistress, and in the special one of a proper name frcuijo. the notion of mistress, lady, never occurs in ulphilas. to make up for it, our ohg. remains express it very frequently, by fruwd, froicd; the 'mug. frouive,fr

by the merseburg poem to belong to our german mythology, is according to it a sister of frua, while the ojst. falla again is handmaid to frigg, though she takes rank and order among the asynjor themselves (sn. 36-7^ her office and duties are sufficiently expressed in her name; she justifies our reception of the above-mentioned ahundia or da7ne hahonde into german mythology, and corresponds to the masculine god of plenty pilnitis, pilnihcs, whom the lettons and prussians adored. like dame herke on p. 253, she bestowed prosperity and abundance on mortals, to her keeping was intrusted the divine mother's chest (eski, out of which gifts were showered upon them. it may be, that fuua or folia was at the same time thought of as the full-moon (goth. fulli]?s, lith. pilnatis, masc, as another heave

3 8 INITIATION CEREMONY

e sphere of the sun, and the path connecting yesod with hod, foundation with splendor. hierophant, theoricus and hegemon come to west of altar. hiero: before you upon the altar is the 19th key of the tarot which symbolically resumes these ideas. the sun has 12 principal rays which represent the 12 signs of the zodiac, they are alternatively waved and salient, as symbolizing the alternation of the masculine and feminine natures. these are again subdivided into 36 rays representing the 36 decanates or sets of 10 degrees in the zodiac, and these again into 72 typifying the 72 quinaries or sets of 5 degrees and the 72 fold name shem- ha-mephorasch. thus the sun itself embraces the whole creation in its rays. the 7 hebrew yods on each side falling through the air, refer to the solar influence d

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

origins of warnings about magical effects coming back threefold. the goddess and the horned god in wicca neither evocation nor invocation is part of modern witchcraft, however, and white witches do not recognise any demonic figures in their religion. when we refer to the goddess and her son-consort, the horned god of wicca, we are referring to the archetype or source energies of the feminine and masculine aspects of ultimate power. they are the creative female and male principles, acting not in opposition to each other but as complementary and necessary parts of a whole. all the named goddesses and gods in witchcraft represent the different qualities of these supreme forms, for example the goddesses of the hunt, or specific forms in different cultures. there are, of course, variations wit

to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appeared between them. shiva appeared from within the flaming pillar, which was symbol of his masculine power, and the other gods bowed before him. invoke shiva for animus power, potency, survival and male rituals. shakti shakti, or matahdevi, is the female energy or power of shiva. her name is also used for the wife of any hindu god. she is the mother goddess and, like shiva, creator and destroyer in her different aspects. shakti provides the energy that activates shiva's male divine powe

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

uler 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 again predominant, 2 but it is the masculine type of female, the amazon, who is balanced in the number eight by the feminine type of male. in the number nine we reach the last of the purely mental qualities. it identifies change with stability. pendant to this sixfold system is the number ten< the balance of the sephiroth: kether (1 "kether is in malkuth, and malkuth is in kether, but after another manner" chokmah (2) is yod of tet

e other stages will follow as if by necessity. so far is it written concerning the formula of tetragrammaton. 23 chapter iv. the formula of alhim, and that of alim "alhim (elohim) is the exoteric word for gods<"gods" are the forces of nature; their "names" are the laws of nature. thus they are eternal, omnipotent, omnipresent and so on; and thus their "wills" are immutable and absolute> it is the masculine plural of a feminine noun, but its nature is principally feminine<form, manifestation. the masculine siva, or tao, is always a concealed force> it is a perfect hieroglyph of the number 5. this should be studied in "a note on genesis (equinox i, ii. the elements are all represented, as in tetragrammaton, but there is no development from

he beginner> after the magician has created his instrument, and balanced it truly, and filled it with the lightnings of his will, then is the weapon laid away to rest; and in this silence, a true consecration comes. the formula of alim it is extremely interesting to contrast with the above the formula of the elemental gods deprived of the creative spirit. one 25 might suppose that as alim, is the masculine plural of the masculine noun al, its formula would be more virile than that of alhim, which is the masculine plural of the feminine noun alh. a moment's investigation is sufficient to dissipate the illusion. the word masculine has no meaning except in relation to some feminine correlative. the word alim may in fact be considered as neuter. by a rather absurd convention, neuter objects ar

it is possible to alter things by the mere rearrangement of them. one 26 must not rely upon the false analogy of the xylenes to rebut this argument. it is quite true that geometrical isomers act in different manners towards the substance to which they are brought into relation. and it is of course necessary sometimes to rearrange the elements of a molecule before that molecule can form either the masculine or the feminine element in a true magical combination with some other molecule. it is therefore occasionally inevitable for a magician to reorganize the structure of certain elements before proceeding to his operation proper. although such work is technically witchcraft, it must not be regarded as undesirable on that ground, for all operations which do not transmute matter fall strictly

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

necessary to the illusion of duality. but when nuith says "i am infinite space and the infinite stars thereof (verse 22) there must be some other meaning. may i define it as "totality of the possibilities of giving form to being, and thus equivalent to "matter, which manifests "motion? this at least suits the verse under present discussion; for the feminine idea is to take delight in enabling the masculine idea to express itself by its means. there should be no difficulty for the student of modern mathematical philosophy in conceiving matter and space as identical. he may find it less easy to assent to a personification capable of speech. but i shall not resent the interpretation of her speech as being the rhetorical device of aiwaz. devotion to her, knowledge of her, may perfectly well be

ALEISTER CROWLEY THE QABALAH

l theory that pythagoras derived his numerical symbolic ideas.12 among these sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some are female. now, for some reason or other best known to themselves, the translators of the bible have crowded out of existence and smothered up every reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26: and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female also? the world

n inadvertent admission of their knowledge that it was plural in genesis i, 26: and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female also? the world elohim is a plural formed from the feminine singular hla, eloh, by adding \y to the word. but in as much as \y is usually the termination of the masculine plural, and is here added to a feminine noun, it gives to the word elohim the sense of a female potency added to a masculine idea, and thereby capable of producing an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the fa

masculine idea, and thereby capable of producing an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the father and the mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word jwr, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim: one is is she the spirit of the elohim of life. 11 in passages mercifully omitted by crowley from the present article t.s. 12 given the timescales involved it is prima faci far more likely that the ea

a fitting type of the father of all things. the name of the first sephira is rtk, kether, the crown. the divine name attributed to it is the name of the father given in exodus iii, 14: hyha, eheieh, i am. it signifies existence. this first sephira contained the other nine, and produced them in succession, thus: the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, hy, yah, and hwhy; and among the angelic hosts by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive poten

etimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4. the number 5. from this emanated the feminine passive potency hrwbg, geburah, strength or fortitude; or yd, deen, justice; represented by the divine names rwbg \yhla, elohim gibor, and lha, elah, and the angelic name \yprc, seraphim (isaiah vi, 6. t

lude 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 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 the ruach, spirit, from mezla, the hidden influence. i will now add a few more

h is a feminine noun, though marking a masculine sephira. the connecting link of the sephiroth is the ruach, spirit, from mezla, the hidden influence. i will now add a few more remarks on the qabalistical meaning of the term alqtm, metheqela, balance. in each of the three trinities or triads of the sephiroth is a duad of opposite sexes, and a uniting intelligence which is the result. in this, the masculine and feminine potencies are regarded as the two scales of the balance, and the uniting sephira as the beam which joins them. thus, then, the term balance may be said to symbolize the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower and middle. now, these three are represented thus

. the second triad corresponds to the moral world cgrwm \lwu, olahm morgash. the third represents power and stability, and is therefore called the material world, ubfwmh \lwu, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj u, otz chaiim21 formed; the first triad being placed above, the second and third below, in such a manner that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical tree of life, on which all things depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the ki

associated with the three letters h in the great name of six letters, hwhyha, which combines hyha and hwhy, macroprosopus and microprosopus. now these feminine letters h conceal the three mothers of the alphabet a, m, and c. replace these, and we get awmyca, which adds up to 358, the number alike of cjn, the serpent of genesis, and the messiah. we thus look for redeeming power in iao, and for the masculine aspect of that power. now we will see how that power works. we have a curious dictionary, which was made by a very learned man, in which the numbers from 1 to 10,000 fill the left hand column, in order, and opposite them are written all the sacred or important words which add up to each number.30 we take this book, and look at 17. we find that 17 is the number of squares in the swastika

the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. 30 published as sepher sephiroth in equinox i (8. liber lviii 18 look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to bring us to the bosom of the great mother, death. before what is known as the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could and d

ALEISTER CROWLEY THE SWORD OF SONG

nd, cap. ult. 508. kusha-grass.48 the sacred grass of the hindus. 509. mantra.49 a sacred verse, suitable for constant repitition, with a view to quieting the thought. any one can see how simple and effective a means this is. 519. gayatri.50 this is the translation of the most holy verse of the hindus. the gender of savitri has been the subject of much discussion and i believe grammatically it is masculine. but for mystical reasons i have made it otherwise. fool! 557. prayer.51 this fish-story is literally true. the condition was that the almighty should have the odds of an unusually long line, the place was really a swift stream, just debouching into a lake and of an unusual slowness of drawing in the cast. but what does any miracle prove? if the affaire cana were proved to me, i should m

ALEISTER CROWLEY EQ I 5

theory that pythagoras derived his numerical symbolic ideas. among the sephiroth, jointly and severally, we find the development of the persons and attributes of god. of these some are male and some female. now, for some reason or other best known to themselves, the translators of the bible have carefully crowded out of existence and smothered up every reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis iv, 26 "and elohim said: let us make man" again (v. 27, who could adam be made in the image of elohim, male and female, unless the elohim were male and female also? the word elohim i

however, left an inadvertent admission of their knowledge that it was plural in genesis iv, 26 "and elohim said: let us make man" again (v. 27, who could adam be made in the image of elohim, male and female, unless the elohim were male and female also? the word elohim is a plural formed from the feminine singular alh, eloh, by adding im to word. but inasmuch as im is usually a termination of the masculine plural and is here added to a feminine noun, it gives to the word elohim the sense of a female potency united to a masculine idea, and thereby capable of producing an offspring. how, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the fa

masculine idea, and thereby capable of producing an offspring. how, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the father and the mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word rvch, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah "achth rvch alhim chiim, achath (feminine, not achad, masculine) ruach elohim chimm: one is she the spirit of the elohim of life" now, we find that before he deity conformed himself thus "i.e, as male and female- that the worlds of the universe could not subsist, or, in the words

numbers, and a fitting type of the father of all things. the name of the first sephira is kthr, kether, the crown. the divine name attributed to it is the name of the father given in exod. iii. 4: ahih, eheieh, i am. it signifies existence. the first sephira contains nine, and produces them in succession thus- the number 2 or the duad. the name of the second sephira is chkmhm, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, ih, yah, and ihvhy; and the angelic hosts by avpnim, auphanim, the wheels (ezek. i. it is also called ab, ab, the father. the third sephira, or triad, is a feminine passi

imes called the great sea. to her are attribute the divine names, alhim, elohim, and ihvh alhim; and the angelic order, aralim, aralim, the thrones. she is the supernal mother as distinguished from malkuth, the inferior mother, bride, and queen. the number 4. this union of the second and third sephiroth produced chsd, chesed, mercy or love, also called gdvlh, gedulah, greatness or magnificence; a masculine potency represented by the divine name al, el, the mighty one, and the angelic name, chshmlim, chashmalim, scintillating flames (ezek. iv. 4. the number 5. from this emanated the feminine passive potency gbvrh, geburah, strength or fortitude; or din, deen, justice; represented by the divine names, alhim gbvr, and alh, eloh, and the angelic name shrpim, seraphim (isa. vi. 6. this sephira

ass" in the description is all that can be directly found to unite to netzach- in as much as brass contains copper, the metal commonly attributed to netzach. one could just as well attribute to hod, brass being a mixed metal. 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 sephirotic scale, and masculine or transmissive with regard 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 the ruach, spirit, mezla, the hidden influence. i will how add a few more remar

hokmah is a feminine noun, though marking a masculine sephira. the connecting-link of the sephiroth is the ruach, spirit, mezla, the hidden influence. i will how add a few more remarks on the qabalistical meaning of the term mthqla, metheqla, balance. in each of the three trinities or triads of the sephiroth is a duad of opposite sexes, and a uniting intelligence which is the result. in this, the masculine and feminine potencies are regarded as the two scales of the balance, and the uniting sephira as the beam that joins them. thus, then, the term balance maybe said to symbolise the triune, trinity in unity, and the unity represented by the central point of the beam. but, again, in the sephiroth there is a triple trinity, the upper, lower, and middle. now, these three are represented thus:

ond triad corresponds to the moral world, ovlm mvrgsh, olahm morgash. the third represents power and stability, and is therefore called the material world, olvm hmvthbo, olahm ha-mevethau. these three aspect are called the faces, anpin, anpin. thus is the tree of life, otz chiim, otz chaiim, formed; the first triad being placed above, the 80 second and third below, in such a manner that the three masculine sephiroth are on the right, the three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical "tree of life" on which all things depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, t

hb:vau hb:heh hb:yod, macroprosopus and microprosopus. now these feminine letters hb:heh conceal the "three mothers" of the alphabet, hb:aleph, hb:mem, and hb:shin. replace these, and we get hb:aleph hb:vau hb:mem hb:yod hb:shin hb:aleph, which adds up to 358, the number alike of hb:shin hb:chet hb:nun, the serpent of genesis, and the messiah. we thus look for redeeming power in iao, and for the masculine aspect of that poser. now we will see how that power works. we have a curious dictionary, which was made by a very learned man, in which the numbers 1 to 10,000 fill the left hand column, in order, and opposite them are written all the sacred or important words which add up to each number. we take this book, and look at 17. we find that 17 is the number of squares in the swastika, which

rom which everything came, also nothingness, and the female, who absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. look at all our meanings! every one shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to being us to the bosom of the great mother, death. before what is known a the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could not an

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

application of the laws governing magnetic repulsion and attraction, and not so much by clothing and shelter. it is largely a question of polarisation. one hint might here be given: when men understand the deva evolution somewhat more correctly and recognise their work along certain lines in connection with the sun and realise that they represent the feminine pole as they themselves represent the masculine (the fourth creative- 51- a treatise on cosmic fire copyright 1998 lucis trust hierarchy being male)39(35) they will comprehend the mutual relationship, and govern that relationship by law. these solar devas take the radiatory rays of the sun which reach from its centre to the periphery along one of the three channels of approach, pass them through their organism and focalise them there

ding to the quality of the etheric display, and its source. 3. repulsion to all bodies of similar vibratory rate and polarity. their attractive quality at the end of evolution will cease owing to the fact that naught remains to be attracted. the vortices in each planetary scheme will be, during evolution, seven. later, during the period of obscuration, three of the vortices will approximate their masculine pole and eventually but one will be left. in man a similar procedure can be seen in connection with his seven centres during the process of initiation. first there are seven, then three absorb the lower four through electrical interaction. we are here viewing the subject wholly from the point of view of our present discussion. finally, only the head centre is left, for it is the positive

others negative; three of the schemes are dual, both negative and positive. the same can be predicated anent a solar system, and, curiously enough, anent the planes themselves. for instance, in connection with the earth scheme we have a positive polarity of a temporary nature based on the type of incarnation our particular heavenly man is undergoing on our planet. by this is meant that there are masculine and feminine incarnations undergone by heavenly men as by men, considering the entire subject from the angle of electrical polarity and not from sex as understood in connection with the physical body. venus is negatively polarised, and hence it became possible for a mysterious absorption by the earth of venusian force. again in this connection the question of sex may serve to elucidate

e enumerated, who are worked upon by karma, are all cosmic and solar lords of light, who achieved intelligence, and passed through the human kingdom many kalpas ago- 277- a treatise on cosmic fire copyright 1998 lucis trust plane karma this is inextricably mixed up with the karma of the planetary logos and of the raja-lord, and is dependent upon the interplay between these two opposite poles, the masculine and feminine aspect of the divine hermaphrodite. the karma of a subplane, or the destiny of certain lesser entities who manifest through these planes. in these two types of karma, we have what one might term the "karma of the hierarchies" as it has been brought about since the manifesting of the solar system. it is the result of the past of this system, and not so much the working out of

the fourth or buddhic level, and a final merging on the second. the concrete rays have an especial effect on the negative evolution of the devas, who form the feminine aspect of the divine hermaphroditic man, working along the lines of more positive development. the abstract rays do a similar work on the positive human hierarchy, tending towards a more receptive attitude. this hierarchy forms the masculine aspect of the divine hermaphrodite. but at three points on the path of evolution the monads of love, working on the abstract qualities, touch the devas of activity working on concrete faculty. the perfection of the two evolutions marks the point of attainment of the divine heavenly man; it is the perfecting of the two major centres, creative activity and love, of the logos. in their lowe

but later, the rays now major may become subsidiary, and others take their place, though for this solar system the second ray, being the synthetic ray, will always be a major ray. perhaps we can here get a hint on this great principle, though we must be careful not to draw it out to too fine a conclusion. for this system the major rays will always be the dual rays the negative-positive rays, the masculine-feminine rays this being the dual system. the major rays for system three will be those in triple manifestation. the following table may be found of interest, if regarded as relative, and as holding information for the present time, but also as being subject to change and circulation: 7 rays..major 1-2-7..four subsidiary converging on the fifth. 7 principles..3 major..monad, ego and pers

nstruction of the body of the solar logos or of a planetary logos. the centres are allied or connected with consciousness, and are composed of self-conscious units the human monads. the remainder of the body is composed of deva substance, yet the two together form a unity. the deva units therefore far outnumber the human, and deva substance is also feminine and negative, the human hierarchy being masculine. through the positive activity of the centres, the negative deva substance is influenced, built and energized. this is true of a solar logos, a planetary logos and a human being. three types of force, therefore, play upon or through these devas: a. that energizing the devas of the first subplane, the atomic. this emanates directly from the first aspect of brahma, or agni, considering him

itiates" and the "perfect ones" all human beings, or "imperishable jivas" are those who evolve through a graded series of initiations either self-induced or brought about on our planet with extraneous aid. this they achieve through a "marriage" with the order next to them, the fifth. they are then completed or perfected, and it is owing to this occult fact that the fourth hierarchy is regarded as masculine and the fifth as feminine. hierarchy iv. the fourth creative hierarchy is the group wherein the highest aspect of man, his "father in heaven" finds place. these lives are the points of fire who must become the flame; this they do through the agency of the fifth hierarchy and the four wicks, or the two dual lower hierarchies. thus it can be seen that where man is concerned, the fourth, fi

aternary, the five, and the seven. e. the seven rays..s. d, i, 561, s. d, ii, 201. they are the seven paths back to god..spirit. they are the seven principles metaphysically. they are the seven races physically. f. the lords of ceaseless and untiring devotion..s. d, ii, 92, g. the failures of the last system..s. d, ii, 243, h. the polar opposites to the pleiades..s. d, ii, 579, 581. our system is masculine occultly and the pleiades is feminine. a heavenly man in his planetary scheme creates in a similar manner. see s. d, ii, 626. 92 4: s. d, i, 136. 93 5: s. d, i, 439, 221, 107. 94 6: s. d, i, 42-44. 95 7: s. d, i, 107. 96 8: kamamanas that blending of the mental and desire element that forms the personality or common brain-intelligence of the man "the energies that express themselves thro

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ut of an understanding of the transmutative process and the transference which is effected in the solar plexus. the energy of the sacral centre which feeds the generative organs is in due course of time transferred into the throat centre. the creative process is then carried on by thought, sound and the spoken word. hunger and thirst are the two aspects of desire, the one, hunger, being positive, masculine and grasping; the other, thirst, being negative, feminine and receptive. those two words are but symbols of the two great impulses underlying the sex impulse. when these impulses are dominated and controlled, then the energy of the centre lying behind the organs concerned, can be carried upward to the throat, and hunger and thirst are arrested in the esoteric sense. it should be borne in

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

s and fuses the five types of energy which are transmitted to it and blended with it, the energy of the three centres below the diaphragm and of the throat and heart centres. the other, the head centre, is awakened through meditation, service and aspiration, and it is through this centre that the soul makes its contact with the personality. this head centre is the symbol of the spirit or positive masculine aspect, just as the centre between the eyebrows is the symbol of matter, of the negative feminine aspect. connected with these force vortices are two physical plane organs, the pituitary body and the pineal gland. the first is negative and the second is positive. these two organs are the higher correspondences of the male and female organs of physical reproduction. as the soul becomes in

ugh the prostitution of the feminine aspect to that desire and appetite. this relation leads to no result as intended, but to a momentary second of satisfaction, and all of it is confined to the animal nature and the physical plane. i am largely generalising and would remind you that there are exceptions to all generalisations. i should also like to add that no one must here think that i hold the masculine aspect as responsible for our present problem when i say that man uses woman for his pleasure. how can i mean this, when i know that every human being is cyclically either a man or a woman; that the men of today have been women and the women have been men in previous lives? there is no sex, as we understand it, where souls are concerned; it is only in the form life that sex exists. only

and this is a platitude which it is seldom fruitful to repeat, has its peculiar virtues and vices. these are dependent upon: 1. the point in evolution. 2. the measure of the control of the personality ray. 3. the emerging control of the egoic ray. 4. the polarisation of the nation. it is useful to bear in mind, when considering the nations that some are negative and feminine and some positive and masculine. india, france, the united states of america, russia and brazil are all feminine, and constitute the nurturing mother aspect. they are feminine in their psychology, intuitve, mystical, sensitive, alluring, beautiful, fond of display and colour, and with the faults of the feminine aspect, such as the laying of too much emphasis upon the material aspect of life, upon pageantry, upon posses

sychology, intuitve, mystical, sensitive, alluring, beautiful, fond of display and colour, and with the faults of the feminine aspect, such as the laying of too much emphasis upon the material aspect of life, upon pageantry, upon possessions, and upon money as a symbol of that which connotes the form side. they mother and nurture civilisation and ideas. china, germany, great britain and italy are masculine and positive; they are mental, political, governing, standardising, group-conscious, occult, aggressive, full of grandeur, interested in law and in laying the emphasis upon race and empire. but they are more inclusive and think in wider terms than the feminine aspects of divine manifestation. the reader would find it useful to consult an earlier tabulation which i gave (see pages 382-383

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

ical interest in the symbolism of sex and what might be called a spiritualised sex life. this tendency is amply exemplified in the writings and experiences of many of the mystics of the middle ages. we find such expressions as the "bride of christ, the "marriage in the heavens, the picture of christ as the "heavenly bridegroom" and many such symbols and phrases. in the song of solomon, you find a masculine rendition of the same basically sexual approach to the soul and its all embracing life. these and many more unpleasant examples of a sex psychology are to be found, blended with a true and pronounced mystical aspiration and yearning, and a genuine longing for union with the divine. the cause of all this lies in the stage of transference. the lower energies are subject, as you can see, to

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

and should be so increasingly. it is the factor in your life which makes you magnetic and loved. you have a non-separative mind. your astral body is under the influence of the sixth ray of devotion and hence your early interest in things piscean and your strong christian tendency. hence, also, your strong emotional nature which is, however, well controlled, largely because in this life you have a masculine body. as you might well imagine, your physical body is conditioned by the seventh ray. upon this i need not enlarge. you are, therefore, a composite aggregate of forces, as follows: 1. the soul ray first ray of will or power. 2. the personality ray the seventh ray of ceremonial order. 3. the ray of the mind the fourth ray of harmony. 4. the ray of the astral body the sixth ray of devotio

efinite effort. do the work which i have assigned to you. work for the preservation of the group integrity. i ask this of you. january 1937 my brother: you will have noted that your major rays are the same as those of p.g.c. wherein lies the difference between you, for difference there is, is there not? this difference is not entirely due to the fact that you are in a feminine body and he is in a masculine, or that astrally you differ. it is due primarily to the fact of environment and orientation. ponder on this. you are at a point in your evolution and in your daily life (as i think you know) wherein you can make, by the time you are forty-nine, such rapid progress that your entire life will become directed towards your- 495- discipleship in the new age- volume i copyright 1998 lucis tru

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

d to know the exact part their nation must play in the history of nations. every nation without exception has its peculiar virtues and vices which are dependent upon the point in evolution, the measure of control of the personality ray, the emerging control of the soul ray, and the general focus of the nation. it is useful to bear in mind that some nations are negative and feminine and others are masculine and positive. india, france, the united states of america, russia and brazil are all feminine and constitute the nurturing mother aspect. they are feminine in their psychology intuitive, mystical, alluring, beautiful, fond of display and colour, and with the faults also of the feminine aspect, such as over emphasis upon the material aspects of life, upon pageantry, upon possession and up

ine in their psychology intuitive, mystical, alluring, beautiful, fond of display and colour, and with the faults also of the feminine aspect, such as over emphasis upon the material aspects of life, upon pageantry, upon possession and upon money or its equivalent as a symbol of the form side of existence. they mother and nurture civilisation and ideas. china, germany, great britain and italy are masculine and positive; they are mental, political, governing, standardising, group-conscious, occult by inclination, aggressive, full of grandeur, interest in law and in laying the emphasis upon race and empire. but they are more inclusive and think in wider terms than the feminine aspects of divine manifestation. national relationships and the major intellectual cleavages are based also upon the

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

"initiates" and the "perfect ones" all human beings, or "imperishable jivas" are those who evolve through a graded series of initiations, either self-induced or brought about on our planet with extraneous aid. they achieve through a "marriage" with the order next to them, the fifth. they are then completed or perfected, and it is owing to this occult fact that the fourth hierarchy is regarded as masculine and the fifth as feminine. hierarchy iv. the fourth creative hierarchy is the group wherein the highest aspect of man, his "father in heaven" finds place. these lives are the points of fire who must become the flame; this they do through the agency of the fifth hierarchy and the four wicks, or the two dual lower hierarchies. thus it can be seen that where man is concerned, the fourth, fi

subjected to the impact. in this sign, the moon is exalted. symbolically this means that the form side of life is a powerfully controlling factor and one with which the man must ever reckon. the moon is the mother of the form and in this case veils or hides vulcan which might be expected. the moon, therefore, stands here for the fashioner or moulder of the form, bringing in both the feminine and masculine aspects of form-building, the dual functions of father-mother. this is a point for astrologers to remember. this process of interplay brings about two phases of the needed fashioning: 1. a process wherein is created a form of great potency in which self-interest and personality aims and desires are the motives bringing about activity. the moon and taurus activity. 2. the processes, self

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

ly with men. often for weeks at a time i spoke to no woman except my co-worker and current chaperone. i candidly admit to this day that i do not understand the feminine mind. this, of course, is a generalisation and like all- 45- the unfinished autobiography copyright 1998 lucis trust generalisations somewhat untrue. i have women friends and am devoted to them but, as a general rule, i prefer the masculine mind. a man will give you serious trouble occasionally; a woman will give you lots of silly little troubles all the time and i can't be bothered. i suppose i am no feminist but i know that if women are real and intelligent they can get to the top of the tree. my mornings would be given to bible study for i was taking an average of fifteen meetings a week, to current correspondence, to co

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

on will come the healing of diseases connected with the bodily tissues, the stomach and bowels and the male and female organs of generation. it will some day be understood that these latter are only another system of assimilation and elimination, centred this time in the feminine aspect or woman, for again remember that this is the second or love system. the order is thus: a. the first system was masculine. b. the present system, the second, is feminine. c. the third system will be hermaphroditic. e'en though the evolving human hierarchy is masculine or positive, yet that is no guarantee that all that is found in the present system is masculine too. the fact is that the negative faculty or the feminine aspect dominates, even though this may be unrecognised by you. let me demonstrate and gi

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

throw yourselves behind those who have made themselves responsible under f.b. for the triangles and goodwill work. make their work possible and avoid interference; they will make mistakes, and these you will be prompt to note; your sole duty is to stand by. mistakes do not matter if clarity of vision, spiritual persistence and love accompany them. keep the personnel of the work as far as possible masculine and put no sixth ray people in positions of influence; they know not how to cooperate and are frequently points of dissension and dislike. you see, my brothers, i am making no startling plans for handling the work in the event of the death of a.a.b. i suggest no changes. i would like to see the work left in the hands of those who are already doing it; i suggest the addition of young peop

otional idealism (engendered by the potency of the sixth ray influence dominant for so many centuries) could be offset, and the mental grasp of truth and of life carefully fostered. under its influence, the stage was set on which many mystics could begin to organise their mental bodies and discover that they had minds which could be used, and thus be prepared for the occult way. it is therefore a masculine or positive influence in its general effect, but its positivity is in relation to the personality the mind as the factor dominating the human expression. it can, and eventually will, be negative to the soul, revealing the higher mind. it is interesting whilst considering the pairs of opposites (the- 479- discipleship in the new age- volume ii copyright 1998 lucis trust negative and posit

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

f major importance to the present party leaders. this internal conflict is slowly, however, going to produce a harmony of purpose and of intention within the mind of the population; this will largely be the result of the increasing power of women in the land and their increasing penetration in municipal and national politics. the quality of the british historical retrospect has been predominantly masculine. today the balancing factor of feminine interpretation and the feminine point of view is needed and will be provided. great britain, from the angle of its personality or material problem, is governed by the energy or ray of will or power, whilst the soul of the country is conditioned by the ray of love-wisdom. in this you have the presentation of a positive and a negative energy, and whe

the spine into "the place of creative building; the normal sex life is then regulated and not atrophied, and is relegated to its rightful place as one of the usual faculties or appetites with which man is endowed; it is brought under control through the lack of directed interest and is subordinated to the law of the land as regards its relation to its opposite pole either negative and feminine or masculine and positive. to the aspirant it becomes mainly the agent for the creation of the vehicles needed for reincarnating souls. thus by force of example, by the avoiding of all extremes, by the dedication of the bodily energies to the higher uses, and by the acceptance of the law of the land in any given country and at any given time, the present disorder and the current misuse of the sex pri

ALICE BAILEY THE LABOURS OF HERCULES

ac consisted only of ten constellations and, at some date practically unknown, the two constellations, leo and virgo, were one symbol. perhaps the mystery of the sphinx is connected with this, for in the sphinx we have the lion with a woman's head, leo with virgo, the symbol of the lion or kingly soul, and its relation to the matter or mother aspect. it may, therefore, signify the two polarities, masculine and feminine, positive and negative- 61- the labours of hercules in this constellation is the exceedingly bright star, which is one of the four royal stars of the heavens. it is called regulus the ruler, the lawgiver, holding in its significance the thought that man can now be a law unto himself, for he has that within him which is the king or the ruler. hidden in the constellation is al

rgies he employs are persuasion, courtesy, and cooperation; when these fail, he disdains harsher methods. he is naturally inclined towards group work, and is attracted by all programs of action that promote brotherhood and unity. there is a strongly feminine element in the libran, and this is natural, since venus rules the zodiacal sign. the hard, driving thrust of modern life is too aggressively masculine; the softer grace and artistic beauty of the feminine component should act [135] as a complementary influence. the libran instinctively understands this. he knows that masculine assertiveness must be modified by the subtler savor of feminine sweetness; that yielding water will outlast implacable stone and rigid steel. when the libran has assimilated the soft harmonies of venus, he begins

AN INTRO TO STUDY OF THE KABALAH

ey brought forth bodies like their own, and god sent down other souls to dwell in them, to experience earth life, its sins and sufferings; and to pass a probation by which they also might fall, but yet may rise to regain a share of man's lost estate and finally to rise up through the sephiroth to a reunion with the divine essence. remember that the sephirotic crown was first, then came chokmah, a masculine potency, and then binah, a feminine one; from their union arose the created universe of angels, men and earth: but 'as above so below' so we have in genesis a man formed, then succeeds a woman, and from them all others. in the" commentary on the creation of genesis" still allegorical like genesis itself, it is stated "there is in heaven a treasury called gup, guph, and all the souls whic

ARADIA GOSPEL OF THE WITCHES

ainly true, but that it has been writ-ten of yore, and is still repeated here and there orally, in separate parts, i am sure. 34 page 67 n r r r r r t o all who are interested in this subject of womans influence and capacity, this evangel of thewitches will be of value as showing that there have been strange thinkers who regarded creation asa feminine development or parthenogenesis from which the masculine principle was born. lucifer, orlight, lay hidden in the darkness of diana, as heat is hidden in ice. but the regenerator or messiahof this strange doctrine is a woman aradia, though the two, mother and daughter, are confused orreflected in the different tales, even as jahvehis confused with the elohim.remains to be said that the adam-nable and eve-il, or adamite assemblages enjoined in t

BLAVATSKY H P ANTHROPOGENESIS

ur modern theologians, men supposed to be intellectual and learned! in the "theological and philosophical works of hermes trismegistus, christian) neoplatonist" a work compiled by john david chambers, of oriel college, oxford, the translator wonders "for whom these seven men are intended" he solves the difficulty by concluding that, as "the original pattern man (adam kadmon of ch. i. genesis) was masculine-feminine, the seven may signify the succeeding patriarchs named in genesis (p. 9. a truly theological way of cutting the gordian knot[[vol. 2, page] 3 the lemnos-born kabiri (potentially; the latter in the androgynes; these again in the sexual, the later third race (for further explanation, vide infra. were the tablets less mutilated, they would be found to contain word for word the same

thys, the latter being gaea, the earth or nature. but who is ocean? ocean is the immeasurable space (spirit in chaos, which is the deity (see book i; and tethys is not the earth, but primordial matter in the process of formation. in our case it is no longer aditi-gaea who begets ouranos or varuna, the chief aditya among the seven planetary gods, but prakriti, materialised and localised. the moon, masculine in its theogonic character, is[[footnote(s* the goddess who gave birth to these primordial monsters, in the account of berosus, was thallath, in greek thalassa "the sea* see, for comparison, the account of creation by berosus (alexander polyhistor) and the hideous beings born from the two-fold principle (earth and water) in the abyss of primordial creation: neras (centaurs, men with the

he cube unfolded. hence the ansated cross[[diagram] as the symbol of man, generation and life. in egypt ank signified soul, life and blood. it is the ensouled, living man, the septenary[[vol. 2, page] 601 the music of the spheres. pythagoreans the key-keeper of nature; but in union with the 3, which made it seven, it became the most perfect and harmonious number- nature herself. the four was "the masculine of feminine form" when forming the cross; and seven is "the master of the moon" for this planet is forced to alter her appearance every seven days. it is on number seven that pythagoras composed his doctrine on the harmony and music of the spheres, calling "a tone" the distance of the moon from the earth; from the moon to mercury half a tone, from thence to venus the same; from venus to

he was teut; the arabs, alla; the persians, sire; the magi, orsi; the mohammedans, abdi; the greeks, theos; the ancient turks, esar; the latins, deus; to which j. lorenzo anania adds the german gott; the sarmatian, bouh, etc, etc. the monad being one, and an odd number, the ancients therefore called the odd, the only perfect numbers; and- selfishly, perhaps, yet as a fact- considered them all as masculine and perfect, being applicable to the celestial gods, while even numbers, such as two, four, six, and especially eight, as being female, were regarded as imperfect, and given only to the terrestrial and infernal deities. in his eighth eclogue, virgil records the fact by saying "numero deus impare gaudet "unequal numbers please the gods" but number seven, or the heptagon, the pythagoreans

BLAVATSKY H P COSMOGENESIS

e western mathematicians and some american kabalists, that in the kabala also "the value of the jehovah name is that of the diameter of a circle" add to this the fact that jehovah is the third sephiroth, binah, a feminine word, and you have the key to the mystery. by certain kabalistic transformations this name, androgynous in the first chapters of genesis, becomes in its transformations entirely masculine, cainite and phallic. the fact of choosing a deity among the pagan gods and making of it a special national god, to call upon it as the "one living god" the "god of gods" and then proclaim this worship monotheistic, does not change it into the one principle whose "unity admits not of multiplication, change, or form" especially in the case of a priapic deity, as jehovah now demonstrated t

it has no sense "the number seven" says the kabala "is the great number of the divine mysteries" number ten is that of all human knowledge (pythagorean decade; 1,000 is the number ten to the third power, and therefore the number 7,000 is also symbolical. in the secret doctrine the figure and number 4 are the male symbol only on the highest plane of abstraction; on the plane of matter the 3 is the masculine and the 4 the female: the upright and the horizontal in the fourth stage of symbolism, when the symbols became the glyphs of the generative powers on the physical plane- stanza i- continued. 2. time was not, for it lay asleep in the infinite bosom of duration (a[[footnote(s* it is stated in book ii, ch. viii, of vishnu purana "by immortality is meant existence to the end of the kalpa" an

ifested world of matter within the ring "pass-not" this world is the symbol (objective) of the one divided into the many, on the planes of illusion, of adi (the "first) or of eka (the "one; and this one is the collective aggregate, or totality, of the principal creators or architects of this visible universe. in hebrew occultism their name is both achath, feminine "one" and achod "one" again, but masculine. the monotheists have taken (and are still taking) advantage of the profound esotericism of the kabala to apply the name by which the one supreme essence is known to its manifestation, the sephiroth-elohim, and call it jehovah. but this is[[footnote(s[[footnote continued from previous page "writers" or scribes; the "dragons" symbols of wisdom, who guard the trees of knowledge; the "golde

ay "be-with-us; that day when man, freeing himself from the trammels of ignorance, and recog[[footnote(s* the sentence in the sepher jezirah and elsewhere "achath-ruach-elohim-chiim" denotes the elohim as androgynous at best, the feminine element almost predominating, as it would read "one is she the spirit of the elohim of life" as said above, echath (or achath) is feminine, and echod (or achod) masculine, both meaning one* this metaphysical tenet can hardly be better described than mr. subba row's in "bhagavadgita" lectures "mulaprakriti (the veil of parabrahmam) acts as the one energy through the logos (or 'eswara. now parabrahmam, is the one essence from which starts into existence a centre of energy, which i shall for the present call the logos. it is called the verbum. by the christi

l inner man and nature. the three middle principles in earth and man became with every race more material; the soul stepping back to make room for the physical intellect; the essence of elements becoming the material and composite elements now known. man is not, nor could he ever be, the complete product of the "lord god; but he is the child of the elohim, so arbitrarily changed into the singular masculine gender. the first dhyanis, commissioned to "create" man in their image, could only throw off their shadows, like a delicate model for the nature spirits of matter to work upon (see book ii) man is, beyond any doubt, formed physically out of the dust of the earth, but his creators and fashioners were many. nor can it be said that the "lord god breathed into his nostrils the breath of life

ding "after this brahma issues from the universal egg (infinite chaos) as light, for his understanding is now opened, and he sets himself to work: he moves on the eternal waters, with the spirit of god within himself; and in his capacity of mover of the waters he is vishnu, or narayana" this is[[footnote(s* with the greeks, the "river-gods" all of them the sons of the primeval ocean (chaos in its masculine aspect, were the respective ancestors of the hellenic races. for them the ocean was the father of the gods; and thus they had anticipated in this connection the theories of thales, as rightly observed by aristotle (metaph. i, 3, 5* the "spirit" or hidden voice of the mantras, the active manifestation of the latent force, or occult potency[[vol. 1, page] 346 the secret doctrine. exoteric

nce of its immeasurable light. it too expanded from without, and this expansion was its garment. thus through a constant upheaving (motion) finally the world originated (zohar i. 20a. the spiritual substance sent forth by the infinite light is the first sephira or shekinah: sephira exoterically contains all the other nine sephiroths in her. esoterically she contains but two* chochmah or wisdom "a masculine, active potency whose divine name is jah[[diagram" and binah, a feminine passive potency, intelligence, represented by the divine name jehovah[[diagram; which two potencies form, with sephira the third, the jewish trinity or the crown, kether. these two sephiroths called father, abba, and mother amona, are the duad or the double-sexed logos from which issued the other seven sephiroths (s

an improvement upon judaism pure and simple. for the lotus and water are among the oldest symbols, and in their origin are purely aryan, though they became common property during the branching-off of the fifth race. let us give an example. letters, as much as numbers, were all mystic, whether in combination or each taken separately. the most sacred of all is the letter m. it is both feminine and masculine, or androgyne, and is made to symbolize water, the great deep, in its origin. it is mystic in all the languages, eastern and western, and stands as a glyph for the waves, thus[[diagram. in the aryan esotericism, as in the semitic, this letter has always stood for the waters; e.g, in sanskrit makara- the tenth sign of the zodiac- means a crocodile, or rather an aquatic monster associated

later in the mahabharatan war, which to the europeans is the fabulous, to the hindus and occultists the historical, strife between the suryavansas and the indovansas. originating in the dual aspect of the moon, the worship of the female and the male principles respectively, it ended in distinct solar and lunar cults. among the semitic races, the sun was for a very long time feminine and the moon masculine- the latter notion being adopted by them from the atlantean traditions. the moon was called "the lord of the sun" bel-skemesh* before the shemesh worship. the ignorance of the incipient reasons for such a distinction, and of occult principles, led the nations into anthropomorphic idol-worship. but the religion of every ancient nation had been primarily based upon the occult manifestation

nd a she, male and female, two in one, or hokhmah and binah, and his, or rather their shekinah or synthesizing spirit (grace, which makes again of the duad a triad. this is demonstrated in the jewish liturgy for pentecost, and the prayer "in the name of unity, of the holy and blessed hu (he, and his shekinah, the hidden and concealed hu, blessed be yhvh (the quaternary) for ever "ha is said to be masculine and yah feminine, together they make the[[hebrew] i.e, one yhvh. one, but of a male-female nature. the shekinah is always considered in the qabbalah as feminine (p. 175. and so it is considered in the exoteric puranas, for shekinah is no more than sakti- the female double or lining of any god, in such case. and so it was with the early christians whose holy spirit was feminine, as sophia

BOOK T

g white water, as from a fountain. crossed on the stem just beneath are two dolphins, argent and or, on to which the water falls, and from which it pours in full streams, like jets of gold and silver, into two cups; which in their turn overflow, flooding the lower part of the card. venus and cancer above and below. book t page 22 of 26 http//www.private.org.il/gd/book-t.html 13/10/2002 harmony of masculine and feminine united. harmony, pleasure, mirth, subtlety: but if ill dignified- folly, dissipation, waste, silly actions. chokmah of hb:h (marriage, love, pleasure. therein rule the angels hb:ava'aal and hb:chbvyh. lv. the lord of abundance three of chalices a white radiating hand, as before, holds a group of lotuses or water-lilies, from which two flowers rise on either side of, and over

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

ng fulfillment to life and consciousness within an evolutionary concept. 3. we acknowledge a depth of power far greater than that apparent to the average person. because it is far greater than ordinary it is sometimes called "supernatural, but we see it as lying within that which is naturally potential to all. 4. we conceive of the creative power in the universe as manifesting through polarity as masculine and feminine and that this same creative power lies in all people, and functions through the interaction of the masculine and feminine. we value neither above the other, knowing each to be supportive to the other. we value sex as pleasure, as the symbol and embodiment of life, and as one of the sources of energies used in magickal practice and religious worship. 5. we recognize both oute

, then, were our representations our understandable forms of the supreme power which actually rules life. in the various areas of wo/man's development we see that these representations became, for the ancient egyptians, isis and osiris; for the hindus, shiva and parvati; for the christians, jesus and mary. in virtually all instances (there were exceptions) the ultimate deity was equated with both masculine and feminine. broken down into a god and a goddess. this would seem most natural since everywhere in nature is found this duality. with the development of the craft, as we know it, there was also, as we have seen, this duality of a god and a goddess. deities' names as mentioned in lesson one, the names for the deities would vary depending upon locality. and not only locality. with the go

re in nature there is male and female, and both are necessary (i have yet to meet anyone who does not have both a mother and a father. it follows, then, that both the god and the goddess are important and should be equally revered. there should be balance. but balance is as woefully missing in most traditions of the craft as it is in christianity. we are all every single one of us made up of both masculine and feminine attributes. the toughest, most macho man has feminine aspects just as the most traditionally-feminine woman has male aspects. so it is "pan a greek nature and fertility deity, originally native to arcadia. as such he is god of goatherds and flocks and is usually represented as a very sensual creature; a shaggy human to the loins with pointed ears, goat's horns and legs. he w

th pointed ears, goat's horns and legs. he wanders among the mountains and valleys, pursuing nymphs or leading them in their dances. he is quite musical and is the inventor of the syrinx, or 'pipes of pan. he is considered to be a son of hermes" putnam's concise mythological dictionary joseph kaster, putnam, ny 1963 lesson two: beliefs/ 15 with the deities. the god has feminine aspects as well as masculine, and the goddess has masculine as well as feminine. i will examine this in more detail in a later lesson. what names you use for your deities is a matter of personal preference. in saxon witchcraft the name woden is given to the god; in gardnerian the latin term cernunnos is used; in scottish, devla. each tradition has its own name. but names are only labels; they are only a means of ide

personal identification, then, in no way conflicts. traditionally the "dark half" of the year (see figure 2.1) is associated with the god. but this does not (or should not) mean that he is "dead, or incommunicado, in the "light half" of the year (and vice versa with the goddess. during the light half he is fully active in his feminine aspect; just as the goddess is active in the dark half in her masculine aspect. so, both deities are active throughout the year, even though deference may be given to one over the other at certain times. there is a common theme of death and resurrection found in myths throughout the world. the symbolism is frequently furthered in a descent to the underworld with a later return. we find it with ishtar's descent and search for tannaz; with sif's loss of her go

transportation. altar: self sacrifice. anchor: stability. sometimes a desire for a permanent home. aniffifl.^the feminine aspect of the individual. guide to the inner world. the goddess. receptive, prospective and nurturing. animal: depends on your feelings for the particular animal (for typical meaning see the specific type. a helpful animal normally represents the instinctive self. animus: the masculine aspect of the individual. uncompromising conviction. force. the god. apple: desire. arrow: pleasure; festivity. auction: promise of abundance. automobile: see transportation. baby: crying: frustrated plans. laughing: plans fulfilled. sleeping: waiting period; patience. ballon: frustration. basement: a place of refuge or retreat. battle: internal conflict. bells: fulfillment of plans; joy

o act. journey: see transportation. judge or jury: your conscience. key: the answer to a problem. kiss: satisfaction; completion. ladder: ability to climb (note the length of the ladder. left (as in side or direction: the subconscious side; sometimes the wrong side or direction; the logical side; the scientific side. light: hope. lines: broken lines represent the feminine aspect. solid lines, the masculine aspect. lizard: transcendence. lock: frustration; security. man or male: animus, the masculine aspect. the age indicates the maturity or lack of it in the individual. mask: falsehood; deception; concealment mirror: need to reconsider. mother: haven; comfort. nakedness: real; true; without false attitudes; exposed; natural. night (especially midnight: greatest strength of the super-consci

d with hobbies, sports, outdoor life, actors and actresses, politicians. jupiter is the planet of harmony, of education, law, morals and religion, faith, good humor. truth comes before anything with jupiter. knowledge, the ability to self-educate, learning through reading, are all of jupiter. moneyed people count with this planet; bankers, judges and ecclesiastics. the sun is first and foremost a masculine planet, full of vitality. it has determination yet much kindness, a lot of heart, and is capable of great love. it is an authority figure, moving ever forward. the moon, conversely, is a feminine figure; very sensitive, emotional, domestic. a lover of water, patriotic and interested in public welfare. mercury is quick-witted; an extremely active mind, good for research, exploration, anal

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

origins of warnings about magical effects coming back threefold. the goddess and the horned god in wicca neither evocation nor invocation is part of modern witchcraft, however, and white witches do not recognise any demonic figures in their religion. when we refer to the goddess and her son-consort, the horned god of wicca, we are referring to the archetype or source energies of the feminine and masculine aspects of ultimate power. they are the creative female and male principles, acting not in opposition to each other but as complementary and necessary parts of a whole. all the named goddesses and gods in witchcraft represent the different qualities of these supreme forms, for example the goddesses of the hunt, or specific forms in different cultures. there are, of course, variations wit

to see inwards and also to destroy whatever it looks on. he was not one of the original vedic deities but became one of the supreme gods, according to legend, at the time when the universe consisted only of water. vishnu and brahma were arguing about who was the greatest god when a great pillar of flame appeared between them. shiva appeared from within the flaming pillar, which was symbol of his masculine power, and the other gods bowed before him. invoke shiva for animus power, potency, survival and male rituals. shakti shakti, or matahdevi, is the female energy or power of shiva. her name is also used for the wife of any hindu god. she is the mother goddess and, like shiva, creator and destroyer in her different aspects. shakti provides the energy that activates shiva's male divine powe

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

e or illness or the furtive quest for sexual fulfillment.all familiar motifs in conjure, which was utilized for these very same purposes. thus, while the blues most assuredly embodied mythologies of evil, they were also attentive to the ways of addressing affliction by immediate, practical means.[54] references to conjure in blues lyrics often consisted of erotic allusions that bespoke a boastful masculine virility or cunning references to a woman's sex appeal. blues men sang of the virtues of femininity that rested in a woman's possession of the right combination of secret ingredients, like the mysterious contents of a hoodoo charm. texas country songster blind lemon jefferson was one of the earliest commercial blues artists to impart sexual connotations to the mojo charm, as in his sugge

s a powerful specialist in one southern black community (bergen, current superstitions collected from the oral traditions of english-speaking folk [boston: houghton mifflin, 1896, p. 128; and parsons "folklore of the sea islands, south carolina" memoirs of the american folklore society 16 [1923: 61. newbell niles puckett describes some witches as evil succubi who steal married women, suggesting a masculine identity, as does tom peete cross, who notes that "a male witch sometimes causes his neighbor to leave his bed, and then, entering the house, enjoys his wife (puckett, folk beliefs of the southern negro, p. 151; cross "folklore from the southern states" journal of american folklore 22 [1909: 251. another sources notes that "witches are the wives of hoodoo men"(richard dorson "negro witch

DAVID ICKE CHILDREN OF THE MATRIX

mother can be found in various languages all over the world. ninkharsag would later be symbolised in part by the stream of mother goddess deities with names like queen semiramis, isis, barati, artemis, diana, and the biblical mary. these were also used to symbolise the feminine principle as goddesses of the moon or waters, which are 74 children of the matrix considered feminine in balance to the masculine sun. there are often two distinct camps in these areas of research. there are those who believe that these deities were only symbolic of astronomical and esoteric principles, and those who say they were originally flesh and blood extraterrestrial "gods" or "goddesses. my own view is that sometimes, not always by any means, it is a combination of the two, as some changed over thousands of

to osiris" and earlier it was a prayer to the goddess, the giver of bread or the "grain mother.24 the marys mary is an ancient name for the goddess that miraculously gives birth to the saviour sun god. its forms include mari, meri, marratu, marah and mariham. on one level, these names relate to the sea, mer or mar, and "mary" represents the feminine, the moon, the "queen of heaven, to balance the masculine sun. but they also relate to the dragon queens. isis, the egyptian moon goddess and virgin mother of horus, was known as mother mary or "mata-meri" and called the "queen of heaven "our lady, and "mother of god".25 el in the edda texts was also known as mary. the hebrews worshipped a god and goddess deity called mari-el or "mary-god, and the "mother mary" of christianity is just another n

DEMONIC BIBLE

, and many of the others, are titles given to the dark god or dark goddess. the original and true name for the devil is that used by the ancient sumerians. in her original form, the devil is female. she is the ancient one, the serpent of chaos, tiamat, mother of the gods and the abominations of chaos. most of the names for the devil are titles of honor addressed to her. the devil is thought of as masculine in form because centuries of christian dogma converted the dark goddess/female serpent into a dark god/masculine dragon. while most of the names for the devil are simply titles, some are actual names such as astaroth, kali, and lillith. in studying the names for the devil you will find that most can be traced to ancient goddesses who represented various aspects of tiamat, either as godde

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

nd in command of the zodiac (q.v) sign virgo (q.v) by many modern astrologers, though the last word has yet to be written on this subject. keywords include: teaching, mentoring, student, apprentice, medicine, healing, ecology, recycling, death with dignity. chochma: in hebrew "wisdom" pronounced "hoh-khah-mah" the second (2nd) sephirah (q.v) on the tree of life (q.v. it is the top of the right or masculine pillar of the tree. circulation of the body of light: a ritual developed from the middle pillar ritual (q.v) of the g.d (q.v) by melita denning and osborne phillips of the .order of the aurum solis [o.s.v (q.v, wherein the practitioner moves spiritual energy throughout and around the body. circumbambulate: to go around in a circle once. a description of walking in such a circular pattern

nate to the subconscious mind of the one hypnotized- i- iao: pronounced "eee-ahh-ohh" the name of the supreme godhead in gnosticism. images, telesmatic: a system used by the hermetic order of the golden dawn [g.d (q.v) to develop images for visualization based on the letters of the name of the entity to be given an image. incubus: a spiritual entity classified as a minor demon (q.v) that comes in masculine shape/form to have sexual union with a mortal woman, often against her will and usually while she is asleep. the plural is incubi. initiate: a person who has undergone, or is about to undergo the primary rite of entry into an occult organization or current. instict: an innate, sub-rational and usually unconscious impulse, prompting living beings to act in given ways in certain situations

ergy throughout the "middle pillar" of the spine. similar to laya yoga (q.v. pillar, of mildness: the central column on the tree of life (q.v. it is composed of the first, sixth, ninth, and tenth sephiroth (q.v. also known as the middle pillar (q.v. pillar, of mercy: the right hand column on the tree of life (q.v. it is composed of the second, fourth, and seventh sephiroth (q.v, and is said to be masculine in nature. pillar, of severity: the left hand column on the tree of life (q.v. it is composed of the third, fifth and eighth sephiroth (q.v, and is said to be feminine in nature. pisces "the fish" in astrology (q.v, the twelfth sign of the zodiac (q.v) having the qualities of mutable (q.v) and water (q.v) and is ruled by the planet neptune (q.v. on the rainbow wand (q.v) and on the lotus

DION FORTUNE MYSTICAL QABALA

we now have sufficient material to make a survey of the second triangle. jupiter, the beneficent ruler and lawgiver, is balanced by mars the warrior, the fiery and destructive force, and the two are equilibrated in tiphareth, the redeemer. in the supernal triangle we see the primary sephirah emanating a pair of opposites which express the two sides of its nature, chokmah, force, and binab, form, masculine and feminine sephiroth respectively. in the second triangle we have the pairs of opposites which find their equilibrium in a third, placed upon the middle pillar of the tree. from this we deduce that the first triangle derives its significance from that which lies behind it, and the second triangle derives its significance from that into which it issues forth. in the first triangle we fi

e. jf the symbolism of the luna crescent be traced through the various pantheons it will be found that the deities associated with it are predominantly female; it is interesting to note in confirmation of our assignation of the holy spirit to yesod that according to macgregor mathers the holy spirit is a feminine force. he says (kabbalah unveiled p. 22 "we are usually told that the holy spirit is masculine. but the word ruach, spirit, is feminine, as mystical qabala page 36 appears from the following passage of the sepher yetzirah 'achath (feminine, not achad, masculine, ruach elohim chum: one is she, the spirit of the elohim of life" when we consider the middle pillar as referring to levels of consciousness we shall find further confirmation of this view. 31. there remains for our final c

tations of the symbol give the objective tree, not the subjective. when the tree is being used to indicate the lines of force in the aura, it is the subjective tree that must be used, so that geburah equates with the right arm. in all cases, of course, the middle pillar remains steadfast. 5. the pillar of severity is considered to be negative or feminine, and the pillar of mercy to be positive or masculine. superficially it may be thought that these attributions lead to incompatible symbolism, but a study of the pillars in the light of what we now know concerning the individual sephiroth will reveal that the incompatibilities are purely superficial and that the deeper significance of the symbolism is entirely consonant. 6. it will be observed that the line which indicates the successive de

of the emotions. hod is mercury, hermes, the initiation of knowledge. netzach is instinct and emotion, a kinetic force; hod is intellect, concrete thought, the reduction of intuitive knowledge to form. 10. we must remember, however, that each sephirah is negative, that is to say feminine, in relation to its predecessor, whence it emanates and whence it receives the divine influence; and positive, masculine, or stimulating in respect of its successor, to whom it transmits the divine influence. therefore each sephirah is bi-sexual, like a magnet of which one pole must of necessity be negative and the other positive. we may perhaps explain matters further by an analogy with astrology, and say that a sephirah in the feminine pillar is well-dignified when it is functioning in its negative aspec

transmits the divine influence. therefore each sephirah is bi-sexual, like a magnet of which one pole must of necessity be negative and the other positive. we may perhaps explain matters further by an analogy with astrology, and say that a sephirah in the feminine pillar is well-dignified when it is functioning in its negative aspect, and illdignified when functioning positively; and that in the masculine pillar the position is reversed. thus binah, saturn, is well-dignified when providing stability and endurance, but ill-dignified when the overplus of resistance causes it to become actively aggressive and we get obstruction and the accretion of effete matter. on the other hand, chesed, mercy, is well-dignified when ordering and preserving all things harmoniously; but illdignified when me

abalistic symbolism. in this system kether is given the title of arik anpin, the vast countenance. this is manifested as abba, the supernal father, chokmah, and ama, the supernal mother, binab, these being the positive and negative aspects of the three in one. these two differentiated aspects, when united, are, according to mathers, elohim, that curious divine name which is a feminine noun with a masculine plural attached to it. this union takes place in daath, the invisible sephirab. mystical qabala page 41 11. the next six sephiroth are conformed into zaur anpin, the lesser countenance, or microprosopos, whose special sephirah is tiphareth. the remaining sephirab, malkuth, is called the bride of microprosopos. 22. microprosopos is also sometimes called the king; malkuth is then called th

esses as well as gods for man to worship. boaz and jakin are both pillars of the temple, and only when united do they produce stability. a goddessless religion is half-way to atheism. in the word elohim we find the true key. elohim is translated "god" in both authorised and revised versions of the holy scriptures. it really ought to be translated "god and goddess" for it is a feminine noun with a masculine plural termination aflixed. this is an incontrovertible fact, in its linguistic aspect at any rate, and it is to be presumed that the various authors of the books of the bible knew what they meant, and did not use this peculiar and unique form without good reason "and the spirit of the male and female conjoined principles moved upon the surface of the formless, and manifestation took pla

s of nature; and conversely, it is the sphere in which the forces of nature take on sensible form [page 248] 29. the yetziratic text has already been discussed at length, and to that discussion the reader can refer for its elucidation. 30. the god-name of hod, elohim tzabaoth, god of hosts, contains the hermaphroditic symbol in a very interest mg way, for the word elohim is a feminine noun with a masculine plural, thus indicating in the manner of the qabalists that it represents a dual mystical qabala page 169 type of activity, or force functioning through an organisation. all three sephiroth in the negative pillar of the tree have the word elohim as part of the god name. tetragrammaton elohim in binah; elohim gebor in geburah; and elohim tzabaoth in hod. 31. the word tzabaoth means a host

DION FORTUNE PSYCHIC SELF DEFENSE

in the environment? it is for this reason that periods of purgation and discipline precede all revelations. we must keep the vigil before we can sit at the feast. consciousness, released from the sphere of earth, rises straight upwards to the sphere of the moon. this is the negative, feminine, receptive, psychic sphere. from thence it passes onwards to the sphere of the sun. this is the positive, masculine sphere of the higher consciousness, the vision of the seer as distinguished from the psychic. upon either hand the path is flanked by the spheres of hermetic wisdom and elemental beauty. these spheres, which have to do with the grades of initiation, need not concern us in the present pages. we shall only have to do with the sphere of the moon, luna, the mistress of the luna-tic. now luna

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

all feminist wicca, artemisian faith affirms the female image of deity, which stands in sharp contrast to the primarily male image with which oriethyia had been raised. unlike most wiccan traditions, she saw no need to balance male-female energies by naming a male consort god to stand with the goddess. she believes that the balancing of energies derives from the assertion of the feminine within a masculine-dominated culture. artemisians also identify with the ancient amazons, the legendary fighters whom even the bravest of male warriors feared and respected. they describe themselves as proud and capable women worshipping the goddess artemis. they submit to no man in the recognition that women have been subjected to patriarchal cultures that persecuted and killed women for their beliefs. th

; is treacherous, given to gross imposture, unfortunate in undertakings, capricious in tastes, and eccentric in his conduct. the effects of uranus are of a totally unexpected, strange, and unaccountable character. the planet rules over places dedicated to unlawful arts and laboratories. uranus governs lapland, finland, and the poles. saturn. saturn is by nature cold and dry, a melancholy, earthy, masculine, solitary, and diurnal planet. when saturn rules the ascendant (rising sign, the native is of average stature and dark or pale complexion, has small black eyes, broad shoulders, and black hair, and is ill shaped about the lower extremities. when saturn is well dignified, the native is grave and wise, studious and severe, of an active and penetrating mind, reserved and patient, constant i

e lower extremities. when saturn is well dignified, the native is grave and wise, studious and severe, of an active and penetrating mind, reserved and patient, constant in attachment but implacable in resentment, upright and inflexible. if the planet is ill dignified, then the native will be sluggish, covetous, and distrustful; stubborn, malicious, and malcontented. jupiter. jupiter is a diurnal, masculine planet, temperately hot and moist, airy, and sanguine, the lord of the air triplicity. if the planet is well dignified, the native will be of erect carriage and tall stature with a handsome ruddy complexion, high forehead, soft, thick brown hair, handsome shape, and commanding aspect; his voice will be strong, clear, and manly, and his speech grave and sober. if the planet is ill dignifi

planet is ill dignified, the native will still be a good-looking person, although of smaller stature and less noble aspect. in the former case, the understanding and character will be of the highest possible description; in the latter case, although the native will be careless and improvident, immoral and irreligious, he or she will never entirely lose the good opinion of friends. mars. mars is a masculine, nocturnal, hot, dry planet, of the fire triplicity. it is the author of strife, and the principle of assertiveness. the native is short but strong, having large bones; ruddy complexion; red or sandy hair and eyebrows; quick, sharp eyes; round, bold face; and fearless aspect. if mars is well dignified, the native will be courageous and invincible, unsusceptible to fear, careless of death

ible, unsusceptible to fear, careless of death, resolute, and unsubmissive. if the planet is ill dignified, the native will be a trumpeter of his own fame, dishonest, fond of quarrels, and prone to fights. the gallows is said to most often terminate the lives of those born in low circumstances under the influence of mars. mars signifies soldiers, surgeons, barbers, and butchers. sun. the sun is a masculine, hot, dry planet with usually favorable influences. the native is very much like one born under jupiter, but with lighter hair, redder complexion, fatter body, and larger eyes. when the sun is well dignified, the native is affable, courteous, splendid and sumptuous, proud, liberal, humane, and ambitious. when it is ill dignified, the native is arrogant, mean, loquacious, and sycophantic

own or chestnut hair that is thick, soft, and shiny; a soft and sweet voice; and a very prepossessing aspect. if venus is well dignified, the native is cheerful, friendly, musical, fond of elegant accomplishments, and prone to love but frequently jealous. if it is ill dignified, the native is less handsome in person and in mind, given to every licentiousness and to dishonesty. mercury. mercury is masculine, melancholy, cold, and dry. the native is tall, straight, and thin, with a narrow face and high forehead, long straight nose, black or gray eyes, thin lips and chin, scanty beard, and brown hair; the arms, hands, and fingers are long and slender. if mercury is in the east at the time of birth, the native is likely to be of a stronger constitution and have sandy hair; if in the west, the

gns are classified according to quality and element. the three qualities are cardinal (outgoing, fixed (stable, and mutable (variable. the four traditional elements are fire, earth, air, and water, which stand for activity, matter, mind, and feeling, respectively. the three qualities and four elements offer twelve possible combinations, one for each sign. the signs may also be seen as positive or masculine (active, in the case of the fire and air signs; or negative or feminine (reactive, in the case of the earth and water signs. the signs are also divided into northern and commanding (the first six, and southern and obeying (last six. there are four triplicities among the signs: the earth triplicity, including taurus, virgo, and capricorn; the air triplicity, which includes gemini, libra

ng (last six. there are four triplicities among the signs: the earth triplicity, including taurus, virgo, and capricorn; the air triplicity, which includes gemini, libra, and aquarius; the fire triplicity, encompassing aries, leo, and sagittarius; and the water triplicity, containing cancer, scorpio, and pisces. the signs are further divided into diurnal and nocturnal, the diurnal signs being all masculine and the nocturnal feminine. signs named after quadrupeds are, of course, quadrupedal; those named after human states of endeavor (e.g, water bearer, archer) are called humane. a person born under a fiery, masculine, diurnal sign is hot in temper and bold in character. if it is a quadrupedal sign, the native is somewhat like the animal after which the sign is called. thus in taurus, the n

; and gemini, leo, and virgo, barren. sagittarius, because usually represented as a centaur, is said to produce humane character if located in the first 15 degrees (first half) of the sign, but a savage, brutal, and intractable disposition if found in the last 15 degrees. astrologers designate the 12 signs as follows: aries, the first sign of the zodiac, is a cardinal fire sign. it is a positive, masculine sign, ruled by the planet mars. its symbol is the ram, and its glyph (symbol) is said to represent a ram s horns. it takes its name from the greek god of war. aries is associated with the head, and people with an aries sun sign (the sun is in the sign aries in their natal chart) are prone to headaches and injuries to the head and face. the association of the head with aries is the source

ually produces a person with a broad forehead, thick lips, dark curling hair, and melancholy, slow to anger, but when once enraged, violent, furious, and difficult to appease. places ruled by taurus are stables, cowhouses, cellars and low rooms, and all places used for or by cattle. the key phrase for taurus is i have. gemini, the third sign of the zodiac, is a mutable air sign. it is a positive, masculine sign, ruled by the planet mercury. its symbol is the twins, and its glyph is said to represent a set of twins. it takes its name from the latin word for twins. gemini is associated with the shoulders, arms, hands, and lungs. the native is tall and straight with long arms and well-formed hands astrological registration and communication encyclopedia of occultism& parapsychology. 5th ed. 1

in proportion to the lower, a round face, light hair, and blue or gray eyes. the native is phlegmatic and heavy in disposition; weak in constitution, and of a small voice. places associated with cancer are the sea and all rivers, swamps, ponds, lakes, wells, ditches, and watery places. the key phrase for cancer is i feel. leo, the fifth sign of the zodiac, is a fixed fire sign. it is a positive, masculine sign, ruled by the sun. its symbol is the lion, and its glyph is said to be a modified version of the initial letter of its greek name. it takes its name from the latin word for lion. leo is associated with the back and, especially, the heart. the association of leo with the heart is the astrological basis for the common expression lion hearted. leo is hot, dry, commanding, and very barr

, a rather round face, and a voice sweet and clear but not strong. the character is amiable and benevolent, witty and studious, but not persevering; and if not opposed by planetary aspects, apt to oratory. virgo is associated with cornfields and granaries, studies and libraries. the key phrase for virgo is i analyze. libra, the seventh sign of the zodiac, is a cardinal air sign. it is a positive, masculine sign, ruled by the planet venus. its symbol is the scales, which its glyph is said to represent. it takes its name from the latin word for pound weight, or scales. libra is associated with the lower back, buttocks, and kidneys. libra is sanguine, hot, moist, and diurnal. the native is tall and well made, very handsome, of a fine, ruddy complexion in youth, which changes to a deep red wit

average stature, and has a broad visage, dark but not clear complexion, dark gray or light brown eyes, black or very dark brown hair, short, thick legs, and a thick neck. scorpio governs swampy grounds and stagnant waters, orchards and ruinous houses, especially near water. the key phrase for scorpio is i desire. sagittarius, the ninth sign of the zodiac, is a mutable fire sign. it is a positive, masculine sign, ruled by the planet jupiter. its symbol is the centaur (sometimes, alternately, the archer) and its glyph is an arrow, which refers to the arrow in the bow that the centaur is holding. it takes its name from the latin word sagitta, arrow. sagittarius is associated with the hips, the thighs, and the liver. sagittarius is hot, dry, and diurnal. the native is well formed and of slight

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

six weeks she went under control. sunshine, the spirit of a child, spoke through her, and sister magdalene, the spirit of a french nun, assumed charge as principal trance control. the prediction came through that morris would be trained for the delivery of teaching by a spirit called power. under the control of power, the medium s soprano voice changed to a ringing baritone, her mannerisms became masculine and priestly, and the teachings disclosed an erudition and sophisticated philosophy that was far above the intellectual capacities of the medium. in 1929, laurence cowen, well-known author and playwright, came in contact with morris. power convinced him of the truth of survival and filled him with a missionary spirit. hitherto an agnostic, cowen became a convert to spiritualism, associat

ent devouring its own tail, a symbol of eternity and immortality, an image also found on gnostic gems. in alchemy, the tail-eating dragon represented the guardian of mystical treasure, symbolized by the sun. alchemy was to destroy or dissolve this guardian as a stage towards knowledge of this treasure. possibly the familiar chinese yin-yang symbol is related to the tail-devouring serpent.here the masculine-feminine principles throughout nature are held in balance. sources: eddison, e. r. the worm ouroboros. new york: e. p. dutton, 1952. oursler, will (william charles (1913.1985) author concerned with certain areas of parapsychology. he was born on july 12, 1913, in baltimore, maryland. oursler attended harvard college and received a b.a (cum laude) in 1937. he then launched a career as an

tters as fiona mac-leod. the identical nature of the two personalities remained a closely guarded secret among sharp, his wife, and one or two personal friends until after sharp s death. the fiona letters were in the handwriting of sharp s sister, but their style and personality were those of a distinct individual. fiona s letters, poems, and books were quite feminine in outlook, quite unlike the masculine lifestyle and writings of the bearded sharp. the fiona works played a leading part in the scottish celtic literary revival and were the product of automatic writing by sharp, who virtually acknowledged fiona as a separate personality. she was said to be a distant cousin and even had a biography in the prestigious british biographical annual who s who. sharp died december 12, 1905, after

their own element. another water spirit was the likho, the slavonic polyphemus, a dreaded and terrible monster. the leshy was a wood demon, norka was the frightful lord of the lower world, and koschei was a kind of ogre whose specialty was the abduction of princesses. witchcraft the witch was frequently mentioned in slavonic folktales, especially among the southern slavs. she was called vjestica (masculine viestae, meaning originally the knowing one or the well-informed one. in dalmatia and elsewhere among the southern slavs the witch was called krstaca, the crossed, in allusion to the idea that she was of the horned race of hell. it was said that it enraged the witches so much to be called by this word that when they heard that anyone had used it they went to his house by night and tore h

of creation asserts that god created the world and by that act became known. the world, reflecting god s nature, has two expressions, as sung sang (internal, invisible) and hyung sang (external, visible. it also is expressed as male and female. in the first set of expressions, one sees the relationship of spiritual and material; the second reveals what is traditionally known as yin and yang, the masculine and feminine. god created out of his inner nature, his heart of love. the purpose of creation is to experience the joy that comes from loving. the fall came about from adam and eve s failure to realize god s purpose in creation. the fall placed satan in control of creation. god has been trying to restore his primal intention ever since. the bible is an account of god s various restoratio

r of books detailing the practice of contemporary witches. martello heads witchcraft international craft associates in new york city. wicca the first world religion to originate in england, wicca represents a new religious expression inspired by pre-christian ethnic and tribal religions. the word wiccan as a plural for witch was used in old english; its singular forms were feminine wicce with the masculine form as wicca. pronounced with hard c s instead of the former witch-a, the term wicca was adopted by gerald gardner and other english witches in the 1940s to distinguish their life-affirming and fertility-based pagan religion from satanism or individual sorcery. although wiccan writers are prolific, wicca has no sacred texts as such to guide belief and practice. most wiccans view the div

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

picture library) sincere, even by skeptics who tended to see him as something of a religious visionary in a flying-saucer context rather than as a cynical exploiter of the credulous. angelucci's initial contact allegedly occurred on may 24, 1952, in burbank, california. driving home from work at an aircraft factory, he saw a saucer, which emitted two small globes. the globes approached him, and a masculine voice assured him that he had nothing to fear. angelucci saw a crystal cup materialize, and he drank a delicious, healing liquid from it. a screen appeared before him, showing a striking- looking man and woman who seemed to read his mind. another visionary experience, initiated like the first time by a dulling of consciousness (angelucci, 1955, occurred two months later. on august 2, he

his? eventually, under prodding, it said, the last name a fragment of this entity used was michael. michael went on to say, we are of the mid-causal lane. the astral plane is accessible to the physical plane. we are not (yarbro, 1979. michael claimed to be composed of more than a thousand fragments of old souls. in later automatic writing and channeling, michael who resisted being identified by a masculine pronoun taught that each individual must go through seven basic soul stages over a minimum of seven re i n c a r n a t e d l i ves. but michael would respond impatiently if someone asked a question about his or her personal life. we are not the ann landers of the cosmos, michael snapped. as the michael phenomenon grew, howe ve r, this changed, and michael would speak to individuals about

sparent helmet on its head; at the top of the helmet a light shone. there were no fingers on the hands or feet on the legs; each just tapered to a point. the wings did not move like a bird s but fluttered gently or folded in like a concertina. hingley found herself paralyzed, unable to speak or move, until the beings spoke to her, saying, nice? they spoke in unison with what sounded like a gruff, masculine voice. then she could move and talk again. when she asked where they were from, they were silent. they sailed around the room, then landed and bounced up and down on the couch. she shouted at them to stop, and they did, though this would be the last time they did what she asked them to do. the episode lasted for an hour. it was often difficult, trying, and even painful. if they did not l

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

utha' in speaking of two faces, it must always be remembered that we are talking about an absolute unity that is only differentiated by human thought, and can only be directly experienced in higher states of consciousness. generally, mystical traditions are very fluid and flexible in assigning gender to vast and small face. in most mystical traditions, both vast and small face can take either the masculine or the feminine gender. within a particular tradition, one may find vast face referred to in the masculine and small face in the feminine, and/or vice versa. the two faces may also be 2" 2' 8+ both masculine or both feminine. in the qabalah, for instance, we find many references to the white-haired ancient father and the raven-haired youthful king. we also find the ancient mother and the

feminine, and/or vice versa. the two faces may also be 2" 2' 8+ both masculine or both feminine. in the qabalah, for instance, we find many references to the white-haired ancient father and the raven-haired youthful king. we also find the ancient mother and the maiden shekhinah (hnyks. in virtually all traditions, we can also find many impersonal names and references to vast face that are neither masculine nor feminine. however, small face, as the active principle, is always named and referred to personally as masculine and feminine. it is cogent to note that the torah commands us to honor thy father and thy mother. while this is commonly understood to refer to one s earthly parents, its higher meaning enjoins us to honor our divine father and mother. the great and beloved nineteenth centu

magical rituals are performed. the four letters yod y heh h vav v heh h correspond respectively to the four qabalistic worlds of atziluth (world of emanation, b riyah (world of creation, yetzirah (world of formation, and asiyah (activity or making. the relationship between vast and small face is perfectly displayed in the name hvhy. the name hvhy portrays the active (sexual) tantric union between masculine (yang) and feminine (yin) aspects of vast and small face in the upper and lower worlds. the yod y and upper heh h are the respective masculine and feminine (or yang and yin) aspects in the upper worlds. the yod y, which emanates in sefirah crown/above, is essentially a witness state the size of the whole universe. the world of atziluth is thereby rooted in sefirah crown/above. the upper

mp of heavy darkness, which is adorned by its sides; the letters then extend and are included in small face. just as they dwelled in the skull, they are found to be extending into the whole body in order to establish all. 29 the vav v and lower heh h represent the action of the consciousness of small face in the lower worlds. the vav v emanates from the feminine sefirah understanding/north and is masculine (yang) in the lower planes. the world of yetzirah is rooted in this supernal sefirah. the lower heh h emanates from sefirah knowledge/first and is feminine (yin) in asiyah (world of activity or making) as the sefirah kingdom. in qabalah, the feminine aspect of the spirit of small face in the lower worlds is called shekhinah (hnyks lit. abiding, community. in the first chapter of the sifr

rresponding to the action of the six directional sefiroth on the chariot shadai tree" 0 chitshakti (sanskrit: energy of consciousness: a synonym for kundalini. clearmirror: non-mediated perception of and communication with divinity; a term for the central column of the tree of life and the station messiah. cloudy mirror: zoharic term referring to a level of psychic mediation. column of the right: masculine side pillar of the flat version of the tree of life, one of two polar opposite reflections in the clear mirror of the central column. column of the left: feminine side pillar of the flat version of the tree of life, one of two polar opposite reflections in the clear mirror of the central column. composite tree: fallen tree upon which has been placed all of the gate patterns from all the

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

es unbounded admiration for queen elizabeth and her wise counsellors who are steering a way through many perils. in fact, giordano bruno joins in that strange and many-sided phenomenon, the elizabeth cult, and may even have helped to shape some of its forms of expression, which is why i have called him in the title to this chapter "heroic enthusiast and elizabethan. where will you find one of the masculine gender who is the superior, or the equal, of this divine elizabeth("diva elizabetta) who reigns in england and whom heaven has so endowed and favoured, so firmly maintained in her seat, that others strive in vain to displace her with their words and actions? none in all her realm is more worthy than this lady herself; amongst the nobles, none is more heroic than she, amongst doctors, non

e manuscripts, the name is represented by the symbol of the sun, a circle with a dot in the centre, and, in our language, metaphysics. the sun priest was the head in all things, both spiritual and temporal. he was assisted by three collaborators, power, wisdom, and love. power had charge of all military matters; wisdom of all the sciences; and love directed the processes of generation, of uniting masculine and feminine, in such a way as to secure a good race; education and medicine were also under his care. under this rule, the people of the city lived in brotherly love, having all things in common; they were intelligent and welleducated, the children beginning at an early age to learn all about the world and all arts and sciences from the pictures on the walls. they encouraged scientific

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

n the great secret of life, the blending of water and fire, as symbolized by the earthborn fluidic sap ascending through the stem and calyx of the flower to the fire tinted petals, born in the purity of the sun, but still guarded by the thorns of the martial lucifer spirits. exoteric masonry, which is only the husks of the mystic order formed by the sons of cain, has in modern times attracted the masculine element with its positively polarized physical vehicles, and educated them in industry and statecraft, thus controlling the material development of the world. the sons of seth, constituting themselves the priestcraft, have worked their spell over the positive vital bodies of the feminine element of dominate spiritual development. and whereas, the sons of cain working through freemasonry

church are not concentrated upon the masses, however, as much as upon those who are seeking to live the higher life so that they may gain admission to the mystery temple and learn how to make the philosopher's stone. as mankind advances in evolution, the vital body becomes more permanently positively polarized, giving to both sexes a greater desire for spirituality, and though we change from the masculine to feminine in alternate embodiments, positive polarity of the vital body is becoming more pronounced regardless of sex. this accounts for the growing tendency towards altruism which is even being brought out by the suffering entailed by the great war we are now fighting (1918) for all agree that the nations are seeking to obtain a lasting peace where the swords may be made into plowshar

FREEMASONS SATANISM AND SYMBOLISM

iangles of the hexagram depict sexual intercourse. this symbolism is pure, ancient satanism, period, end of paragraph. yin and yang is one of the most commonly used symbols today, including logos of many organizations and companies "yin and yang are considered to be opposites. yin represents eternity, dark, feminine, left side of the body, etc. yang is its opposite, and represents history, light, masculine, right side of the body, etc [philip g. zimbardo and floyd l. ruch, psychology and life, 1977, ninth edition, p. 317 "yang is male, positive, and represented by the sun. yin is female, negative, and represented by the moon" paul e. desautels, the gem kingdom, p. 237] the symbol itself dates back at least to the fourth century, b.c, and has he eastern philosophical been identified with t

FULLER J F C SECRET WISDOM OF THE QABALAH

blessed are those who have not seen and have believed h, says the great master. 10 the origins of the qabala the origins of the qabalah are primeval; they are lost in the mists of legend, magic, and folklore. they have grown through a process of mystical integration until they have absorbed all the great myths of the world. the qabalah is consequently a universal philosophy, combining the eternal masculine and the eternal feminine, and cementing them into the eternally human. so it happens that wherever we search we find origins. thus in essenism we find qabalism. the essenes were not to divulge the secret doctrines to anyone. carefully to preserve the books belonging to their sect and the names of the angels or the mysteries connected with the tetragrammaton and the other names of god and

race, love, mercy, or compassion. from 'hokmah emanate six sephiroth, secret wisdom of the qabalah page 29 which, as we have explained, symbolize the dimensions of matter 'hesed is the right arm of macrocosmos; it endows the world with feeling and sentiment (5) dhp, pahad, rigour, punishment, fear, or severity. this sephirah is the left arm of macrocosmos. it is feminine and passive, as 'hesed is masculine and active. as 'hesed symbolizes life, so does pahad symbolize death (6) urapu tiphereth, beauty. this sephirah is the common centre or harmony of 'hesed and pahad, of life and death, the active and passive in the moral world. its symbol is the sun, the heart of the universe and also the heart of adam qadmon- the supernal adam. tiphereth is the seat of sentiment and the ethical qualities

tter of creation, the first letter of genesis, and that it represents the open mouth, or parted lips, which utter the logoic word. also that as tau, the first letter of thhv, is the final letter of the hebrew alphabet, it completes the utterance, and as its numerical value is 400 it represents the 400 sephiroth of the four worlds. finally, that each word includes a heh and a vau, a feminine and a masculine quantity, and that the numerical values of these four letters is 22- the number of letters in the hebrew alphabet; consequently, potentially, the names of all things (forms) are included in them. these two find their equilibrium in darkness or the black fire. tohu [we are told] is under the aegis of shaddai; bohu, under that of zebaoth; darkness, under that of elohim; spirit, under that

knowledge of good and evil, because its fruits are death, that is they lead to passivity- the magical recoil which threatens the active existence of satan. next eve, the female counterpart of adam, is formed, and though mystically the man and the woman are created in one form, face to face, allegorically the creation of eve precedes that of adam, for allegorically the positive forces of life (the masculine) emanate from the negative forces (the feminine. by separating the od from tetragrammaton (y)hvh-and thus creating eve, a stupendous active and consequently demoniacal force is released; for eve is gthe mother of all living things h (including the gmother of god h) the female, or negative, force of jah (yh- the heh of which is ever seeking to reunite with the od. in its lower aspect od r

the tree of the knowledge of good and evil. gfor god doth know that the day ye eat thereof, then your eyes shall be opened; and ye shall be as gods, knowing good and evil. h 3 the passive forces, symbolized by woman, listen to the lamentation of the primal heh, and then seeing that it was a gtree to be desired to make one wise h (that is leading from the fiftieth gate of the feminine binah to the masculine 'hokmah, eve plucked of its fruit and handed it to adam- the active forces. at once the eyes of both gwere opened h, and they knew that they were naked, that is that an abyss separated the supernal triad from the infernal heptad. thus they became conscious of the difference between yh and vh, and in this consciousness was reflected the unity of these two (satan) as symbolized by their na

the shikinah, 9 or divine majesty, can be perfectly reflected. with the disintegration of tetragrammaton we sink into the carnal, or mundane, aspect of the mystery, the immediate consequences of this disruption being the birth of love and power, which before were united in a close embrace. the first is the feminine, or passive, quality in humankind, the venus force; and the second the active and masculine quality, the mars force. mystically their separation is evil, because it causes striving to reunite; but humanly these qualities are not wicked in themselves, though they may become sinful, for out of love can emerge lust and hatred, and out of power fear and cruelty. the demoniac can consequently become the diabolic. the disruption of tetragrammaton, which is necessary for the redemptio

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

and dominion, and the corresponding repression of the natural female instincts, the principles which originally constituted the god-idea gradually gave place to a deity better suited to the peculiar bias which had been given to the male organism. an anthropomorphic god like that of the jews--a god whose chief attributes are power and virile might--could have had its origin only under a system of masculine rule. religion is especially liable to reflect the vagaries and weaknesses of human nature; and, as the forms and habits of thought connected with worship take a firmer hold on the mental constitution than do those belonging to any other department of human experience, religious conceptions should be subjected to frequent and careful examination in order to perceive, if possible, the ext

first man adam, and the first woman eve or adama. throughout the ages, this force, or creative agency has been symbolized in various ways, many of which have been noted in the foregoing pages. we have observed that notwithstanding the fact that the supremacy of the male had been established, the sacred yoni and the lotus were still reverenced as symbols of the most exalted god. finally, when the masculine energy began to be worshipped as the more important agency in reproduction, the female, although still necessary to complete the god-idea, was veiled. among the sect known as lingaites, those who adored the male creative power, man, phallus, and creator in religious symbolism signified one and the same thing in the minds of the people. each represented a tree of life, the beginning and e

the first syllable being in regimine) the temple of the strength of the generative or creative power, or the temple of the mighty procreative power. if the word am means mother, then a still more recondite idea will be implied, viz: the mother generative power, or the maternal generative power: perhaps the urania of persia or the venus aphrodite of crete and greece, or the jupiter genetrix of the masculine and feminine gender, or the brahme mai of india, or the alma venus of lucretius. and the city of on or heliopolis will be the city of the sun, or city of the procreative powers of nature of which the sun was always an emblem" according to prof. w. r. smith, om means uniting or binding, a fact which is explained by the early significance of the mother element in early society. the name of

han any other name" according to the testimony of higgins, aleim denotes the feminine plural. the heathen divinities ashtaroth and beelzebub were both called aleim, ashtaroth being simply astarte adorned with the horns of a ram. ishtar not unfrequently appears with the horns of a cow. we are informed by inman that whenever a goddess is observed with horns--emblems which by the way always indicate masculine power--it is to denote the fact that she is androgynous, or that within her is embodied the complete deity--the dual reproductive energy throughout nature. the "figure becomes the emblem of divinity and power"[28 [28] ancient faiths embodied in ancient names, vol. i, p. 311. mithras--the savior, the great persian deity which was worshipped as the "preserver" was both female and male. amo

elieved 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 tienhow

pears the male emblem to indicate that within her are contained both elements, or that the universe is embodied within the female [32] anacalypsis, book v, ch. iv. higgins thinks there is no subject on which more mistakes have been made than on that of the goddess isis, both by ancients and moderns. he calls attention to the inconsistency of calling her the moon when in many countries the moon is masculine. he is quite positive that if isis is the moon, ceres, proserpine, venus, and all the other female gods were the same, which in view of the facts everywhere at hand cannot be true. it is true, however, that "the planet called the moon was dedicated to her in judicial astrology, the same as a planet was dedicated to venus or mars. but venus and mars were not these planets themselves, thou

ancient mysteries, that until a comparatively recent time the moon was never worshipped as isis. until the origin and meaning of the ancient religion had been forgotten, and the ideas underlying the worship of nature had been lost, the moon was never regarded as representing the female principle. when man began to regard himself as the only important factor in procreation, and when the sun became masculine and heat or passion constituted the god-idea, the moon was called isis. the moon represented the absence of heat, it therefore contained little of the recognized god-element. it was, perhaps, under the circumstances, a fitting emblem for woman. in the sacred writings of the hindoos there is an account of the moon, soma, having been changed into a female called chandra "the white or silve

ges of their attempted separation, great confusion and obscurity are observed in determining the positions of male deities. zeus who in later times came to be worshipped as male was formerly represented as "the great dyke, the terrible virgin who breathes out on crime, anger, and death" grote refers to numerous writers as authority for the statement that dionysos, who usually appears in greece as masculine, and who was doubtless the jehovah of the jews, was indigenous in thrace, phrygia, and lydia as the great mother cybele. he was identical with bacchus, who although represented on various coins as a "bearded venerable figure" appears with the limbs, features, and character of a beautiful young woman. sometimes this deity is portrayed with sprouting horns, and again with a crown of ivy. t

nguage there was no neuter gender, the gods must always appear either as female or male. for apparent reasons, in all the translations, through the pronouns and adjectives used, the more important ancient deities have all been made to appear as males. by at least two ancient writers jupiter is called the mother of the gods. in reference to a certain greek appellation, bryant observes that it is a masculine name for a feminine deity--a name which is said to be a corruption of mai, the hindoo queen of heaven. in process of time, as the world became more and more masculinized, so important did it become that the male should occupy the more exalted place in the deity, that even the great mother of the gods, as we have seen, is represented as male. the androgynous or plural form of the ancient

f the ancient phoenician god aleim, the creator referred to in the opening chapter of genesis, is clearly apparent. this god, speaking to his counterpart, wisdom, the female energy, says "let us make man in our own image, in our own likeness" and accordingly males and females are produced. by those whose duty it has been in the past to prove that the deity here represented is composed only of the masculine attributes, we are given to understand 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

testimony to the character of eastern religious ideas in the following language "whoever will read the geeta with attention, will perceive in that small tract the outlines of all the various systems of theology in asia. the curious and ancient doctrine of the creator being both male and female, mentioned on a preceding page, to be designated in indian temples by a very indecent exhibition of the masculine and feminine organs of generation in union, occurs in the following passage 'i am the father and mother of this world; i plant myself upon my own nature and create again and again this assemblage of beings; i am generation and dissolution, the place where all things are deposited, and the inexhaustible seed of all nature. i am the beginning, the middle, and the end of all things"[42 [42]

should have been worshipped under the same emblem. neither is it remarkable, when we recall the fact that the female was supposed to comprehend both sexes, that in certain instances a beard appears as an accompanying feature of the sphinx. we are told that the fourth avatar of vishnu was a sphinx, but a further search into the history of this deity reveals the fact that her ninth avatar is brahm (masculine. the female principle has at length succumbed to the predominance of male power, and vishnu herself has become transformed into a male god. although the rites connected with the worship of cybele were phallic they were absolutely pure. in an allusion to this worship, hargrave jennings admits that the "spirituality to which women in that age of the world were observed to be more liable th

red as spirit, the female as matter. spirit was something above and independent of nature. it had indeed created matter from nothing. the fact will be remembered that man claimed supremacy over woman on the ground that the male is spirit, while the female is only matter; in other words, that she was simply a covering for the soul, which is divine. thus was the god-idea divorced from nature, and a masculine principle, outside and independent of matter, set up as a personal potentate or ruler over the universe. the logic by which the great female principle in the deity has been eliminated, and the subterfuges which have been and still are employed to construct and sustain a creator who of himself is powerless to create, is as amusing as it is suggestive, and forcibly recalls to mind la couva

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

;butwaite's manuscript isillegible to such a degree that itis difficult to decipher the verses, although his comments, giving parallels fromkabbalistic sources, can be read.'theuse of thechalice',hesays,'belongs to a recondite order ofinfemal symbolism.itisnotmerely the affirmation oftwoprinciples in the atziluth worldbutin a veiled yet discernible. mannerit propounds thefrightfuldoctrinethat the masculine principle emanates from the good principle and the feminine from the evil principle. it is in fact, the occult theory of monosexualism based on a blasphemous distortionofthesacred text' succeedingversesinvolve further distortions and blasphemies-not, however, to. be taken seriously. he sums uptherite in this way:therite puts asunderwhatgod has joined together. it then unites them in abon

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

inner circle) who still hold the secret knowledgeofr.c.and in addition the special, concealed secret information in the english society, in which, of course the members of the g.d. have no claim nor part, although they move along parallel lines.thesoc ros and its branches in the several countries, and theg.d.orderboth descended from the same parents and prede255 cessors; the one developed into a masculine and masonic system;104thegoldendawnthe other retaining the ancient and more extended basis of the admission of all bona-fide students; rich or poor and without regard to sex, may alike go on and prosper without interfering with the tranquility of the other and can lead true and patient students who canwill-dare-learnand be silent to the summum bonumtruewisdom and perfect happiness.append

GILBERT THE MAGICAL MASON

ecently, and may be still, extant in scotland; the highland custom deasil was to walk three times round a person in the direction of the sun, for a favourable effect. to perambulate against the sun was called widdershins, and was an evil omen and act. freemasonry, as one special development of a long series of monotheistic secret associations, being constituted on a basis of masonic operations by masculine operatives, has perhaps necessarily excluded females; many military and hierarchical mystical societies have also from their essence consisted of males alone.thevery low state of female culture in the ancient world and duringthemiddle ages, also no doubt contributed towards the exclusion of women from mystic rites and from active interference with religious ceremonies; an exclusion which

narrated in the first chapter and concluding at the end of verse 3 of chapterii.we find 'and god said let us make man in our image, after our likeness' here the word god is translated from the word elohim,alhim,which is a curiously compounded word- plural- and yet containing both male and female suggestions: for al is god, singular and male, eloah,alhis god, single and female, and 1m is a common masculine plural form.thewordimagehere is tzelem, and likeness is demooth,dmut,a word often used with tzelem. in the english version note that the singular word 'god' is used,butthe plural pronoun 'our; a halting between two opinions, as if the intended meaning were- when i awake or reincarnate in the image or form of thee, who art one above me,i.e.,more divine: for the individuality, the manasic

GILBERT THE SORCERER AND HIS APPRENTICE

ring on its brow the pentagram, apex upward, so as to make it a symbol of light. with one hand it points upwards to the symbol of the moon in increase, with the other downwards to that of the moon in decrease, thus symbolising the eternal equilibrium of mercy and justice; the first two fingers and thumb of each hand are extended as in giving the sign of benediction. one arm is feminine, the other masculine. the torch of intelligence is placed between its horns, as the magical light of the universal equilibrium. the caduceus which holds the place of the generative organs signifies the eternity of life; the belly is covered with scales to represent water; the circle above it is the atmosphere; the wings are the emblem of the volatile; and the deformed and goat-like feet rest upon the earth

GNOSTIC HANDBOOK

earth cults took ascendancy, the feminine and fertility became of paramount significance and this lead to an emphasis on pagan and gaia oriented traditions. the research of marija gimbutas and others gives a good outline of the worship that occurred in this period. as the ages unfounded, in reaction against this earthly epoch, the dionysian or copper age began. the worship of strength, violence, masculine virtues battle against the feminine values and patriarchal civilisations were formed. while these civilisations were of great historical importance, to achieve their balance they suppressed the lunar or silver cultures and hence existed as a reaction rather than as a creative expression. this being so, it only took so long before the clashes between the two forces dragged man into the cu

ilisations were formed. while these civilisations were of great historical importance, to achieve their balance they suppressed the lunar or silver cultures and hence existed as a reaction rather than as a creative expression. this being so, it only took so long before the clashes between the two forces dragged man into the current age, that of the kali yuga. now lunar and dionysian, feminine and masculine, sky and earth are in conflict and battle and will continue so until the age ends in bloodshed. evola decried the decadent nature of the modern world and its social and political isms and ologies and demanded a return to old world values, which he felt were epitomised by the teutonic knights, knights who could act as spiritual warriors waging war against the whole corrupt bourgeois moder

GOLDEN DAWN RITUALS E

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

GOLDEN DAWN RITUALS U7

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

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

GOLDEN DAWN RITUALS ZAM1

divine light descend" step 26 close with the qabalisic cross. 8. the rose cross note: it might help you learn the rose cross ritual by first walking through the steps without any vibration or drawing the crosses. addendum the rose cross ritual is based on the power of the tetragrammaton infused with the fires of life, the ruach elohim, through the letter c. when placed in the center it unites the masculine with feminine, the macrocosm with the microcosm, as in hwchy. when placed after the letters (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

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

the necessary weapons and instrumenta yourself. they do not have to be elaborate or expensive. the ritual of tex is designed for use by beginners. the ritual of iao invokes the feminine current and simulates a journey to the 5th 8 aethyr maz. the ritual of the priestess of the silver star invokes the feminine current and simulates a journey to the 19th aethyr.the ritual of the pyramid invokes the masculine current and simulates a journey to the 18th aethyr zen. the dragon ritual is designed for the advanced magician who desires to assume the responsibilities of the magical dragon. the ritual of vrelp stimulates a journey to the 14th aethyr vta and the city of the pyramids. the ritual of the abyss simulates a journey to the great outer abyss. the imagery used in these seven rituals is desig

series of harmonious changes and knowledge. the forces of fi re begin wi th destruct ive violence. these forces advance gradually into creative transformations and the renewal of form. you should study these figures carefully until you get an intuitive feel for how these different forces and energies course through the watchtowers. four major types of forces s can be found, creative, destructive, masculine and feminine. 42 watchtower pyramids and the angel sayeth: verily is the pyramid a temple of initiation. verily also is it a tomb. aleistercrowley,the vision and the voice enochian magic explains the specific procedures used to convert each watchtower square into a truncated pyramid. figure 15, appendix a, shows the results of converting the tablet of union squares finto truncated pyrami

our fixed will. the altar can be made of either oak (rigidity) or acacia (resurrection. the wand. this is the most important of the magical instruments. the wand symbolizes your magical will as 54 well as your wisdom and your word. it is the principie weapon of the magias. the wand is used in both invocations and evocations. yours is also ara embodiment of your creative power. when charged with a masculine force iit symbolizes the lingam. in enochian magick the wand is the symbol of fire, and is especially used in those operations involving tthe watchtower of fire. the cup. the cup is a passive instrument. it represents your magical understanding. in the beginning, your cup is usually empty. gradually, with effort and experience, it filas with your understanding of truth. it is by nature r

he sword thus aids to see through illusion and complexity. the nature of this weapon is destructive. it is also divisive. the blade should be steel, the metal of mars. it is considered a crude weapon and its use is usually restricted to the watchtowers and lower aethyrs. its primary use is to free you from emotional entanglements that are often encountered in the watchtowers. its natural force is masculine. in enochian magick, the sword is the magical symbol of air, and is especiallyused in those operations involving tthe watchtower of air. the pantacle. the pantacle is your food (often synabolized by bread. as the cup is hollow, so the pantade is flat. it also symbolizes your body. it serves chiefly as a source of strength and vitality. it is usually made in the 55 shape of a disk and ens

al mother. sothis initiation (femiriine, evolution, growth sothis is the godde ss of the dog star whose annual rise into the heavens marked 67 the advent of the nile river's inundation and thus assured another year of bounty. she is shown naked to ind cate that she holds no secrets from her followers. apis emotions, sacrifice, passion, lust, desire. apis has the form of a bula. anubis initiation (masculine, intelligence, wisdom, rational mvnd_ anubis is the son of osiris and nephthys and thus the step brother of horus. he is called the'initiator of the temple' his chief function is to serve as a guide through the tuat and to assist the dead through the after-death state. he is shown with the head of a jackal. bast intuition, magick, irrational mirad. bast is shown as a cat. like a cat sees

adrant fire of fire and then to the square of a in pali (pah-lee. step 5. you should see a combination of air and fire in this square. there will be turmoil and swiftly changing shapes and forms. step 6. you should see the goddess bastas outwardly soft and feminine yet inwardly hard and stern. the male sphinx here is a lion with a human head. the atmosphere in this square is charged with a strong masculine current which is somewhat balanced by the femininity of bast. step 7. the angel alip (ah-lee-peh) may confront you. her nature is to quickly disperse or dissipate the lower coarser elements of anything entering this square (alip 83= fifalz meaning to eliminate or weed out. step 8. be wary of the demon of this square who is named mal (mah-leh) which means "arrow" she is single-minded in h

h the square for the egyptian deity. you should see the goddess sothis, a beautiful naked woman. as goddess of evolutionary development, she can initiate you finto the mysteries of the feminine current which is strong in this square. the sphinx that accompanies sothis in this square is a large lion with strong wide wings whose legs end in sharp eagle claws. this sphinx possesses both feminine and masculine characteristics. step 8. the archangel of this square is alrni (ah-larnee. his number is 224, the number for mi-ial meaning "the power to consume. the angel is lrni (l' ar-nee "he who stirs up" his number is 218, the number for the word torzu "to rise up" the fiery nature of this square is due to the nature of alrni and the flowing streams of emolional forces is caused by the power of lr

you enter here, alr will project them outwardly before you. if you remain in control, you can command the powers of alrni to extingish these fiery astral forms. step 10. the astrological force working in this square is leo, the solar creative power. the tarot influence is strength/ lust which manifests here as a very strong desire to create. the presence of the feminine current of sothis and the masculine current of leo will produce a blissful feeling in anyone who sees these currents in union here. the sexual nature of this square is similar in content to that encountered in the 16th aethyr, lea. step 11. alter observing this square sufficiently, return to your physical body and employ the banishing pentagram and hexagram of water. record your experiences in your magical diary. 135 ritua

ery one of the primary correspondences of chokmah. aleister crowley, magick without tears the first aethyr, lil, and all the inconceivable realms above the first aethyr are without sex, which is to say that masculinity and femininity do not exist as separate qualities in those sublime regions. however, below lil each subplane downward into the physical plane is charged with forces that are either masculine or feminine or combinations of both. masculinity and femininity are two sides of a duality. your great work is to unite all dualities. the union of microcosm and macrocosm, the subjective self with its objective world, implies the union of all dualities including sexual polarities. it is your task as a magician to seek within yourself all of those qual i t ies charact er i zed as mascul

s to unite all dualities. the union of microcosm and macrocosm, the subjective self with its objective world, implies the union of all dualities including sexual polarities. it is your task as a magician to seek within yourself all of those qual i t ies charact er i zed as mascul ine or feminine. modern psychology suggests that every man has a feminine psychic component and that every woman has a masculine psychic component (this idea is expressed in the jungian descriptions of the anima and animus. in other words, a person outwardly male is inwardly female and vice versa. this idea echoes the magi -cal theorem that e ve ry indi vidual is essentially sufficient to himself. a part of the great work of every magician is to cultivate those virtues and qualities in which he/she is deficient. t

expession of inherent internal creative forces. the same is true of the phallus, at least to a degree. the entire world arose from the creative impulse of the divine father contacting the material nature of the divine mother. the father is chockmah, wisdom and pure consciousness. the mother is binah, understanding, the sea, the matrix, field, or space, in which creation finds itself. the self is masculine. the n o t self is feminine. subjectivity is masculine. objectivity is feminine. every being is a geometric point of consciousness (the masculine hadit) iooking out at a world of things and events (the feminine nuit. the sexual force thus lies at the very roots of our essential nature and it is the same creative force that originally split non-duality into the dualistic universe of fire

of our essential nature and it is the same creative force that originally split non-duality into the dualistic universe of fire, air, water and earth. 155 the sexual currents for lam divided for love's sake, for the chance of union. this is the creation of the world, thatthe pain of division is as nothing, and the joy of dissolution all. aliester crowley, book of the law the sexual currents, both masculine and feminine, that course through the aethyrs are summarized in table vii. these currents are the natural result of the division of monadic essence into the duality of all things below lil. the chief characteristic of the masculine current is consciousness devoid of feeling. the chief characteristic of the feminine current is bliss devoid of intelligence. the masculine current is cold, u

ome aethyrs both currents will be encountered with almost equal strength. you must remember that each aethyr will always have both currents somewhere within it. table vii contains the one that is usually the strongest, but in those aethyrs where the currents are of approximately equal strength, the table shows "both" 156 table vii. the sexual currents of the aethyrs no. aethyr current_ chief 1 ul masculine* pure consciousness intense oneness 2 arn feminine* intense bliss 3 zom masculine* will 4 paz both* desire 5 ut feminine* infinity 6 maz masculine* detachment 7 deo feminine* love 8 zid masculine* consciousness 9 zip feminine* bliss 10 zax both dissolution 11 ikh masculine anticipation 12 loe feminine* love, compassion 13 zim both duty, compassion 14 vta masculine* detachment 15 oxo femi

GREY W G CONDENSATION OF KABBALAH

means wisdom in hebrew. putting 0+ 1+ 2 concepts together, it seemed obvious that something would be needed to react with if definite results were to appear anywhere, so out of them a third concept of a 2 sphere arose which they named binah- understanding. a reflective, instinctive sort of awareness. now they had three types of consciousness to consider. these were: 1. consciousness itself, 2. a masculine outgoing consciousness, 3. a receptive feminine consciousness. this seemed to be the process-principles of creation. the right-left-centre, yes-no and maybe, positive-negative and neutral combination that everything appears to consist of. combining the lot, the kabbalists pushed them a stage further and saw another positive state of generous outpouring they called chesed, or mercy-benevo

ng pattern as at figure 1.when they had done this, they took the centres of the circles where they intersected, and got the ten-point design shown at figure 2. at first this seemed to fit their concepts nicely until they realised that if god were placed at the top, and man at the bottom which seemed natural, the polarity of the fourth sphere down would be wrong, because it should have been on the masculine right instead of the neutral centre. they solved this problem by considering that if the final creative act were equivalent to the expulsion of an individual from a womb, then the final tenth sphere of the human world, should be another stage lower and the two above it should follow suit to balance the design. this gave figure 3, which left a space below the top three concepts which prov

material world. this abyss was then marked as per figure 4. the next logical step was to show the descent of god to the state of man by connecting the spheres up by lines as shown in figure 5. since this was reminiscent of a lightening-flash, and god was said to have created by means of light, that was what this part of the design got called. it then remained to show the transverse triplicity of masculine-feminine-neutral, by placing pillars behind the right-left-centre spheres, and in the eyes of very early kabbalists, that completed the great plan. they called the lines of descent paths of power, because that was what they were, and they were ten. as the original script said: ten and not nine, ten and not eleven. count carefully and calculate with caution. for those that have seen the f

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

1' von der hagen's (etc) sammlung (etc) 1, 43-4. vol. iii. d 932 spectees. but in tlie same swabia, in the 16th cent (and why not earlier) they placed a spectre named bercjitold at the head of the wutende heer, they imagined him clothed in white, seated on a white horse, leading white hounds in the leash, and with a horn hanging from his neck^ this berchtold we have met before (p. 279: he was the masculine form of white-robed berhta, who is also named prechtdlterli (grat. iduna 1814, p. 102. here we get a new point of view. not only wuotan and other gods, but heathen goddesses too, may head the furious host: the wild hunter passes into the wood-wife, wodan into frau gaude. of perchtha touching stories are known in the orla-gau. the little ones over whom she rules are human children who hav

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

cquired afterwards the sense of king or priest, as jj,e\io-aa also signified priestess, especially of demeter and artemis. even gods and goddesses themselves are represented by the sacred animal, zeus (aristaeus) as a bee, yishnu as a blue bee. a eoman mellona (arnob. 4, 131, or mellonia (aug. de civ. dei 4, 24, was goddess of bees; the lith. austheia was the same, jointly with a bee-god bybylus. masculine too was the lett. uhsinsh, i.e, the hosed one, in reference to bees legs being covered with wax( waxen thighs, mids. dream 3, 1. from all these fancies, mostly foreign, we might fairly make guesses about our own lost antiquities; but we should have to get more exact information as to the legend of the bee-wolf (pp. 369, 673) and the mythic relationship of the woodpecker (lith. melleta) t

yrig, cgedm. 283, 23, which has no business to be translated refugium or sheltering city; it is distinctly our schildburg (aula clypeis tecta, a bit of heathenism the poet let fall inadvertently; so the bdda speaks of valholl as skioldum j?6kt, lagt gyltum skioldum, sva sem span]?ak/ sn. 2, thatched with golden shields as with shingle-roof (p. 702 and suppl. eddie names in sgem. 49b. sn. 177; all masculine, some obviously founded on personification. heaven is pictured as a husband, embracing the female earth; he is not however admitted into the circle of the gods, like ovpavbs, whereas earth does stand among the goddesses. to us heaven signifies simply a certain space, the residence of gods. two poetic names for it have reference to that enigmatical being mimir (p. 379: hreggmimir, rain-sh

at is how we draw his picture still. otfried says of the sun being darkened at the saviour s death, iv. 33, 5 i in ni liaz si nuzzi thaz. sconaz annuzzi. n?i liaz in scinan thuruh thaz ira gisiuni blidaz. the edda speaks of the sun and moon as brother and sister, children of a mythic mundilfori. several nations beside the lithuanians and arabs (gramm. 3, 351) agree with us in ima gining the moon -masculine and the sun feminine. the mexican meztli (luna) is a man; the greenlanders think of anningtat, the moon, as pursuing his sister ma/llina, the sun. an ital. story (pentam, 5, 5) makes sole and luna children of talia (in perrault they are named jour and aurore. the slavs make the moon masc, a star fern, the sun neut; thus in a servian, lay (vuk 1, 134, god calls the sun.(suntse, euss. soln

, while the moon, as far as i know, has none ascribed to her. night and day are drawn by one horse each, the sun has two; con sequently day was thought of as a thing independent of the sun, as the moon also has to light up the -dark night. probably the car of day was supposed to run before that of the sun,1 and the moon to follow night. the alternation of sexes seems not without significance, the masculine day being accompanied by the feminine sun, the fern. night by the masc. moon, the greek myth gives chariots to helios and selene, none to the deities of day and night; yet aeschylus in persae 386 speaks of day as tulvcott^xo^/te/oo, the white-horsed. the riddle in keinmar von zweter, ms. 2, 136, lets the chariot of the year be drawn by seven white and seven black steeds (the days and nig

y, why all fern, names of trees are applicable to women, e.g. selja is both salix and procuratrix. zio, like zeus, appears to mean, in the first instance, sky and day (pp. 193. 736; yet our mythology takes no notice of his relation to the earth (p. 700. but still it personifies day m (p. 735, and makes him the son of night f. at the same time evening and morning, apantrod and tagarod (p. 748) are masculine.1 it is therefore the more surprising that the sun, the great light of day (p. 701, should be pictured as female and the moon as male, especially as the sun shines fiercely and the moon softly. though this view is of high antiquity (p. 704, yet the identity of the goth, sduil, as. segil, with sol and ^xto, makes it appear likely that with us too the relation between sun and moon was once

(p. 701, and was only departed from by slow degrees. even in mhg. the gender of sunne continued to vacillate, as the latin con versely shews a lunus by the side of luna. in the same way the goth, stall-no, on. stiarna, is fern, like stella, but the ohg. sterno, os. sterro, as. steorra, masc. like aarijp; and each has its justification in the particular stars personified. our summer and winter are masculine (p. 758, the lat. aestas and hiems feminine, to which add the gr %e^o&gt;v m, and the slav, zima f. excepting hrede and edstre, all our names of months were masc, and mai in particular often stands for summer. on the contrary, the vagueness of the neuter year shews the absence of mythical prosopopoeia (see suppl. on mere tools and utensils its operation seems more stinted: an excepti

tory from p. suchenw. xxiv. 68 is uttered the notable precept ere all frouwen fin! honour all gentle dames (p. 398, and see suppl) as a counterpart, there are personifications of vices too, but far fewer and feebler, as our antiquity in general does not go upon dualism, and in higher beings the idea of the good prepon derates. besides, when malignant daemons do appear, they are by preference made masculine: zorn (anger, hass (hate, neid (envy; though the lat. ira and invidia are fern, and odium 896 peksonifications. remains neuter, like our general word for vice (laster) against the fern, virtue (tugend. it surprises me that no personification of siinde f, sin in the christian sense, is to be found in mhg. poets, for the word itself may lie very near the old heathen sunja (p. 310, inasmuch

HANDBOOK OF EGYPTIAN MYTHOLOGY

s; wenamun cattle the nomadic ancestors of the ancient egyptians were dependent on their herds for survival. there is evidence that cattle were treated as sacred animals as early as the sixth millennium bce. cattle cults remained a central part of egyptian religion and mythology during the whole span of pharaonic culture. human beings were said to be god s cattle. bulls were revered as symbols of masculine strength and virility. many gods had a bull form, and sacred bulls were kept at some temples. a sky goddess who took the form of a cow was among the earliest of egyptian deities. the cow goddess under all her names represented the loving and nurturing aspect of the divine. the king, and later humanity in general, played the role of the calf of the divine cow. from early times the king of

: 1993, 175 183. primary sources: pt 317; bd 17, 124, 186; esna calendar mehit (mehyt, mekhit) mehit was a lion goddess worshipped at thinis. see also feline deities; onuris meretseger meretseger was a theban snake goddess. see also snakes meskhenet meskhenet was a goddess associated with birth and fate. see also heqet; shai min min was an ancient god of human and agricultural fertility. the most masculine of gods, min was shown as a cloaked figure with a large erect penis. he wears two tall plumes on his head, and his right arm is raised in a smiting gesture. above his right hand is a flail, which may be a herdsman s whip. these features suggest that min could be an apotropaic deity, driving away evil with his aggressive body language. statues of min were carried out to protect and bless

HELENA BLAVATSKY THE KEY TO THEOSOPHY

e 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 divorce from the spirit "woe to the soul which prefers to her divine husband (spirit) the earthly wedlock with her terrestrial body" records a text of the book of the keys, a hermetic work. woe indeed, for nothing will remain of that personality to be recorded on the imperishable tablets of th

HP LOVECRAFT A DARK LORE

nges of identity as only madness can conceive. he was at once a devil and a multitude, a charnel-house and a pageant. lit by the mixed and uncertain beams, that gelatinous face assumed a dozen- a score- a hundred- aspects; grinning, as it sank to the ground on a body that melted like tallow, in the caricatured likeness of legions strange and yet not strange. i saw the features of the harris line, masculine and feminine, adult and infantile, and other features old and young, coarse and re fined, familiar and unfamiliar. for a second there flashed a degraded counterfeit of a miniature of poor rhoby harris that i had seen in the school of design museum, and another time i thought i caught the rawboned image of mercy dexter as i recalled her from a painting in carrington harris's house. it was

INFERNAL UNION

ndividual acting up of this deep desire of will (the outward reception of an inner will of manifestation. both are the sources of entry into the ectasies of the infernal sabbat. as well, samael is the earth and lilith the spirit. lilith is the mother of abortions, and samael is one of the origional abortions or nephilim,both fallen from grace. in practice, the uniting of the infernal feminine and masculine within the self can be developed by exploring exactly why we perceive ourselves in certain ways, breaking down all gender stereotypes we may have been subconsciously programmed with, and finding our true sexual nature, the essence of our energy. as mentioned before, a study of liber oz is helpful as is experiments in temporarily adopting different mind-states/ identities for the purpose

ISIS UNVEILED

in a dress probably identical with that worn by the great 'saint' himself. tbe pallium, or the ancient stole of the bishop, is the feminine sign when worn by a priest in worship. on st. augustine's picture it is bedecked with buddhistic crosses, and in its whole appearance it is a representation of the egyptian t (tau, assuming slightly the figure of the letter y "its lower end b the mark of the masculine triad" says inman "the right hand (of the figure) has the forefinger extended, like the assyrian priests while doing homage to the grove. when a male dons the pallium in worship, he becomes the representative of the trinity in the unity, the arba, or mystic four "immaculate is our lady isis" b the legend around an engraving 190. he prieita^ isii were todstued. 191. ancient pofon and mode

resent the archetypal man, adam kadmon, the vpiat6yortk, who in his individuahty or unity is yet dual, or bisexual (the greek didumos, lor he is the prototype of all humanity. thus we obtain three trinities, each contxuned in a 'head' in the first head, or face (the three-faced hindft tnmiitti, we find kether, the first androgyne, at the apex of the upper triangle, emitting 'bokhmah, or wisdom, a masculine and active potency also called yah, n\ and binah, ru'3, or inteuigence, a female and passive po- tency, represented by the name yehaoah, mn. these three form the first trinity or 'face' of the sephiroth. this triad emanated 'hesed, tdd, or mercy, a masculine active potency, also called eloah, from which emanated geburah, n"1133, or justice, ijso called pa'had, a femi- nine passive potenc

fint ineffable triad, contained in the abalract idea ain-soph, sepliira, and adam kadmon, the protogonoa, the utt t being identical with the forma, when biienal* in every triad there ii a male, a female, and an androgyne. adam-sephira ii the crown (kether. it ?eti itsdf to the work of creation by first producing 'hokhmah, male wisdom, a masculine active potency, represented by >t, yah, or the wheeli of creation, c^jfik* from which proceeds binah, intdligence, female and paasive potency, whidi is ydio- mh, rr,n\ whom we find in the bou figuring as the supreme. but this yeho- vah is not the kabalistio yod-heva. ilie binary is the fundamental corner-stone of onotu. ha the binary is the unity mul- tiplying itself and self-creating, t

ove a shining garment, in order to be able to look without injury into the mirror whose light pro- ceeds (rom the lord of light* moreover, the zokar 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 soul 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 divorce from the' spirit "woe to the soul which prefers to her divine husband [spirit] the earthly wedlock with her terrestrial body" records a text of the book of the keys^ these ideas on the transmigrations and the trinity of man were held by many of the early christian fathers. it is the ju

vishnu with dag-on. the same may be adduced for the title of lau, and its sanskrit root traced lo every country. ju or jovit is the oldest latin name for god "as male he is surjnter, or ju, the father -puri being sanskrit for father; as feminine, ju-no or ju, the comforter hij being the phoenician word for rest and comfort* professor max mtluer shows that although dyaue, sky, does not occur as a masculine in the ordinary sanskrit, yet it does occur in the veda "and thus beara witness to the early aryan worship of dyaus, the greek zeus("the veda' in ckipt, etc, i, p. 78. to grasp the real and primitive sense of the term lao, and the reason for its becoming the designation of the most mysterious of all deities, we must search for its origin in the figurative phraseology of all the primi- ti

JASMUHEEN THE FOOD OF GODS

to get into a feminist type discussion except to say that tapping into the goddess energy brings amazing levels of deep soul nourishment to our lives. i would also like to add divine nutrition: the madonna frequency& the food of gods with jasmuheen 78 that one of the major reasons for the high levels of global emotional, mental and spiritual anorexia today is due to the imbalance of the yin/yang. masculine/feminine energies in the earth s fields. this imbalance has brought us violence, war, poverty, lack of compassion, greed and hunger on many levels. one of the obvious ways to rebalance a field is to flood the field with the frequencies it is lacking and we can do this via the tools in this book. the love breath meditation in particular. technique 1 of this chapter. is a great aid in achi

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

tectural descent we shall call the genealogy of the tower or steeple. the architectural genealogy of the tower or steeple (so to speak) is full of suggestion, and is closely connected with the story of the phallus. the insignia on the heads of the cobras in the friezes of the egyptian court in the crystal palace are coloured on 208 the rosicrucians. the right, white, on the left, red. these imply masculine and feminine, ideas. fig. 42. fig. 43. fig. 44. the accompanying figure is the winged human-headed lion. it comes from the nineveh gallery. it may be fig. 45. fig. 46. pyramid fig. 47. tower or tor. recognised as the winged bull, and also as the winged lion of st. mark. fig. 48. tower. fig. 49. tower of babel. the lion, bull, eagle, man, are the symbols of the evangelists; the man, or an

ral spire, 1350. fig. 94. st. mary's church, cheltenham, circa 1250. is not the origin of the ancient chess-table, or chess- board) the game of chess, with the board upon which it is played, is probably masonic in its invention. fig. 95. bayetix cathedral, normandy, circa 1220. fig. 96. st. paul s cathedral. in old representations of the cathedral church of notre dame at paris, the symbols of the masculine divinity such as the sun and some others are placed over the right hand 220 the rosicrucians. or masculine western tower, flanking the galilee, or great western porch; thus unmistakably hinting its meaning. fig. 97. over the corresponding left hand, or female tower, are placed the crescent horns of the moon, and some other indi- fig. 98. waltham, essex (one of the eleanor crosses. fig. 9

ted original lithoi, when united. they then form the double tables (or table) of stone. in the latter, or "christian) dispensation, the ten commandments are over the altar, composed of the law (five commandments to the right, and the gospel (five com-mandments to the left. 222 the rosicrucians. right (looking from the altar) mean the law; the five to the left mean the prophets. the right stone is masculine, the left stone is feminine. they correspond to the two fig. 104. column (campanile) of san marco, at venice. fig. 105. domes at jerusalem. disjoined pillars of stone (or towers) in the front of every cathedral, and of every temple in the heathen times. the pomegranate is a badge of the plantagenets; in its form it resembles the crescent moon; it is a symbol of the fig. 106. top of the p

he sect of ali among the mohammedans, and it plays a most important part in augurial or religious fig. 109. russian cathedral, moscow. russian architecture is strongly infused with the eastern picturesque spirit. the curves of its domes and the forms of its steeples are all oriental. heraldry. the standards of egypt, persia, and arabia are gules, or mars, or the fiery colour. it is the ardent, or masculine, or red colour of ali. the colours of turkey, on the other hand, are strictly those of mohammed, and uncon224 the rosicrucians. sciously honour the female element in displaying the green, or the vert, or the woman's colour, or friday colour, that of the mohammedan sabbath. this green is the vert, or venus, of mecca (see page 138. the turkish standard divides party-per-pale the masculine

istian altar is divided, as a hieroglyphic, into two halves or sides, before which the representative priest extends his hands, standing before it with his right hand (meaning the law) to the right, and his left hand (mean- fig. 116. 1. rosicrucian macrocosmos. 2. rosicrucian microcosmos. a. jachin( yky. b. boaz (zub) isis. fig. 117. ing the prophets) to the left; the first of which signifies the masculine (jewish, and the second the feminine (christian because the saviour was born of a woman, mystic celestial power. some monograms or hieroglyphic expressions, meaning the salvator mundi, show the roman letter i (jesus) mosaic tables of stone. 225 in front, in large size; the letter h (which is feminine, and greek in its origin, meaning here man, as born of woman) much smaller; and behind

t of ali difference, it displays the insignia of egypt. the flag of egypt is the ensign of the sect of ali (the second mohammedan head of religion, which is mars, a crescent, luna; within the horns of which is displayed an estoile of the second, abandoning the vert, or green, of the hadgi, or of mecca, the site of the apotheosis of mohammed. the mohammedan believers of the sect of ali rely on the masculine principle, more closely, in this respect, assimi- a early christian symbols. 229 lating with the jews; and therefore their distinctive heraldic and theological colour is red, which is male, to the exclusion of the other mohammedan colour, green, which is female. 119 120 124 123 figs. 119, 120. columns to chapel in the white tower, london. style, early norman, 1081. fig. 119 (1) mystic ta

cumberland) the hospital of st. cross, near winchester, abounds in the earliest norman mouldings. the architecture of st. cross presents numerous hermetic suggestions. 230 the rosicrucians. the identity of heathen and of christian symbols is displayed in all our old churches in degrees more or less conclusive. a a1 b2 the ten commandments, or t w tables of stone. five commandments to tfie right, masculine "law" t five "commandments" to the left, the prophets, or the gospel. fig. 127. fig. 128. fig. 129. fig. 130. a lamp, roma sotteranea. icqus. the ten fingers of the two hands (made up of each table of five) are called, in old parlance, the ten com- fig. 131. devices from the tombs in the catacombs at rome. mandments. i will write the ten commandments in thy face, was spoken in fury, in t

al sacrifice, in the british museum. this loose cap, with the point protruded, gives the original form from which all helmets or defensive headpieces, whether greek or barbarian, deduce. as a phrygian cap, or symbolising cap, it is always sanguine in its colour. it then stands as the cap of liberty, a revolutionary form; also, in another way, it is even a civic or incorporated badge. it is always masculine in its meaning. it marks the needle of the obelisk, the crown or tip of the phallus, whether human or representative. it has its origin in the rite of circumcision unaccountable as are both the symbol and the rite. the real meaning of the bonnet rouge, or cap of liberty, has been involved from time immemorial in deep obscurity, notwithstanding that it has always been regarded as a most i

which is either the new moon (or the moon of hope, or the moon of the moslem (or horned moon resting on her back. black (or sable, sab, sabbat, sat, saturn) is the absence of light, and is blazoned sable, diamond (carbon, or the densest of matter, without form and void, but cradle of possibilities, end being taken as synonymous with beginning. it is sab, or saturn, whose mark is, and who is both masculine and feminine sex being indifferent to this divine abstraction, whose face is masked in darkness. lykos wolf, lyk light; whence comes lux (volney, 1st english edition, 1792, p. 378. je and v are of tartar origin. it is probable that st. john s college at cambridge is the domus templi of the round church of the templars there. the present st. john s is only of modern foundation. there is a

the cap or helmet has the elongated, rhomboidal, or globed, or salient part in reverse, or dependent on the nape of the neck. this is seen in the illustration of the figure of the armed pallas276 the rosicrucians. athene, among our array of these phallic caps. the whole is deeply mythic in its origin. the ideas became greek; and when treated femininely in greece, the round or display which in the masculine helmet was naturally pointed forward, saliently or exaltedly (the real christa, or crest) became reversed or collapsed, when worn as the trophy on a woman s head. on a narrow review of evidence which evades, there is no doubt that these classic helmets with their crests, this pileus, phrygian cap, cap of liberty, or the grenadiers or hussars fur caps, or cocked hats, have all a phallic o

rns everywhere apparent, the innumerable spiral radii distinct in all directions, or modified, or interpenetrating the ornamentation of buildings in the east; the ionic volutes, the corinthian volutes, which became pre-eminently pictorial and floral in their treatment in this beautiful order, particularly in the greek examples (which are, however, t the order of the garter. 283 very few, the more masculine volves and volutes, or horns, of the roman solid, majestic columns, the capitals to the ruder and more grotesque of the indian temples, the fantastic scrolls and crooks and oval curves, abounding on the tops of the spring columns in the gothic, or more properly to call it, the romantic architecture called pointed, all have a common ancestor in the horns of the bull, calf, or cow. all the

of these feelings) of the original grand human division. and that this extra-natural (and yet natural) inclination which draws one sex towards the other be not the movements of fate (lying down deepburied in the necessities of things; and that the whole is the active tendency and forced (however latent, sometimes) searching through the world for the missed and lost half (whether feminine, whether masculine, to once more embrace and supernaturally in rapture in the recognition to become one again? hence, perhaps (also, that inconstancy and feebleness of decision and puzzled distress( seeing through the glass darkly) so aboundingly manifest in human nature, becoming dramatic in a thousand ways in the confusions of history a stupendous scheme of contradictions itself. may such affinities and

of the world? in all the infinite gradations of love, and passion, and sympathy (and in the experience of their opposites, we may be witnessing the baffled attempts of the whole round of human-nature of the succession of the generations in the centuries life being hopelessly too short, and circumstances controlling everything; we may be seeing the efforts of the halves to recover each other. the masculine half of mankind wandering unconsciously to find its fellow-feminine, and the female half of the human family urging (from its nature) with the still more lively and more sensitive, and more acutely dis328 the rosicrucians. appointed at repeated failure-quest. each sex in its halfindividuality, and prosecuting through time its melancholy penance, straining blindly towards that shadow, the

K AMBER THE BASICS OF MAGICK

ces and otherwise not 'real' at all. another word sometimes used for elemental is 'familiar (usually in medieval witchcraft; the term is ambiguous, as it might merely be an ordinary household pet such as a dog or cat. yin yang chinese philosophy and acupuncture talk of yin yang. this is the idea of polarity, or opposite pairs, as shown- yin yang= water fire contraction expansion cold hot feminine masculine moon sun negative positive passive active ebb flow wane wax the list could go on. in chinese literature it is quite long. some occultists suggest everything can be similarly arranged into related opposite pairs. simple magick here is a simple magical technique you may wish to try. it is a variation of affirmation, which was discussed in an earlier lesson..to help to you achieve your goal

LAITMAN M THE KABBALAH EXPERIENCE

oul does have a specific gender: male or female. that attribute extends from the root of creation, from the very beginning. zeir anpin (male) and malchut (female) of the world of atzilut are the prototypes of the genders in our world, and there are no greater opposites than these. throughout the system of creation, built from up downward, there is a division, a separation into a feminine part and masculine part. the lower the degree of creation, the coarser and simpler it becomes, and the more overlap there is between the masculine and feminine parts. s o u l, b o d y a n d r e i n c a r n a t i o n 251 for example, in plants there is almost no division by sex. but the more the creatures develop, meaning the higher up they are on the ladder of evolution, the more distinct they become. in t

d r e i n c a r n a t i o n 251 for example, in plants there is almost no division by sex. but the more the creatures develop, meaning the higher up they are on the ladder of evolution, the more distinct they become. in the spiritual world, this oppositeness is very obvious. one does not cancel the other, but complements it. without the feminine part, the system of creation is inconceivable. the masculine part depends on the feminine part and waits for it. q: are the souls of men different from those of women? a: yes, it is true that men and women have different kinds of souls. but the souls of men are neither better nor worse than those of women. they are simply different kinds of souls, and hence their corrections are different. q: what is the difference between feminine and masculine s

or it. q: are the souls of men different from those of women? a: yes, it is true that men and women have different kinds of souls. but the souls of men are neither better nor worse than those of women. they are simply different kinds of souls, and hence their corrections are different. q: what is the difference between feminine and masculine souls? a: regardless of the physical body in our world, masculine and feminine souls are two types of parts of souls that comprise the spiritual partzuf, also called the right and the left of the partzuf. a kabbalist who climbs the spiritual ladder alternates between the masculine part of the vessel and the feminine part. consequently, at one time the kabbalist has a masculine soul and at another time, a feminine soul. an example of that is the soul of

turning each part to a minute partzuf of its own. all the attributes and the forces of the entire creation that were concentrated in the first spiritual partzuf now exist in every little spark of it. those sparks are called souls of people. each has its own origin in the first man and each comes from a different sefira or a sub sefira within the ten sefirot of the first man. those souls divide by masculine and feminine souls, and clothe the appropriate corporeal body accordingly. t h e k a b b a l a h e x p e r i e n c e 252 we are born with only a certain task. our corporeal-animate characteristics do not change, whereas our inner-spiritual attributes change according to our correction. thus, a woman may experience masculine spiritual situations, but on the outside, her body, which is the

task. our corporeal-animate characteristics do not change, whereas our inner-spiritual attributes change according to our correction. thus, a woman may experience masculine spiritual situations, but on the outside, her body, which is the dressing, the clothing of this world, will remain a woman. in the spiritual world, however, the soul experiences corrections both in its feminine part and in its masculine part. in our world, the body is fixed and retains its gender- male or female. s o u l s o f l e a d e r s o f t h e wo r l d q: do evil leaders and dictators in our world have no spiritual souls, since they were destined to punish mankind? a: all souls are a part of the soul of the first man. the soul is a part of the creator from above because it is filled with the light of the creator

uman-biological level. the amazing quality of kabbalah lies in its ability to revive humanity. everything we see in the development of our world comes from that spiritual gene in us. humanity should come to a situation of complete fragmentation, after which a process of correction will begin. if we want to picture the future family, it is possible only to the extent that a man, with his spiritual masculine gene, and a woman, with her feminine spiritual gene, bond in so well that they will be connected like the male and female in spirituality. those who have learned the wisdom of kabbalah know that there is a partzuf called zon, which is zeir anpin and nukva, the ideal image of man and woman in our world, the spiritual masculine and feminine origin. the same bond should exist between biolog

know that there is a partzuf called zon, which is zeir anpin and nukva, the ideal image of man and woman in our world, the spiritual masculine and feminine origin. the same bond should exist between biological men and women. otherwise, there will be no connection at all. that is the situation our world is headed for. therefore, the unification of all parts of creation, including the feminine and masculine, will take place as all other corrections, through the wisdom of kabbalah. q: you mentioned that there were women prophets. what possibilities await those who come to the world in the body of a woman? do they only perform assisting roles? are there any exceptions? t h e k a b b a l a h e x p e r i e n c e 412 a: this is a very delicate question. are all the people, all nations and all ty

is different from nature because he has a task he must perform: attaining the purpose of creation by himself. all other parts of creation depend on attaining their purpose of creation, their perfection and eternity, through man. thus, everyone ultimately attains the purpose of creation. people are also divided by degrees, and inner and outer parts. as i have previously mentioned, the feminine and masculine part of creation stand in contrast to one another. before our time, studying kabbalah was the privilege of a chosen few. but from our time onwards v as was written by all the great kabbalists of the past and as rav yehuda ashlag, the greatest kabbalist of our time, writes, everyone can study kabbalah, including women. there are no exceptions. women usually aspire to play masculine parts

LAITMAN M THE PATH OF KABBALAH

ion, and the joy must be genuine! yet our intention must be to give that pleasure to the creator and not remain on a beastly (animate, egoistic level. what should change is the principle of reception, the approach to pleasure. the entire creation consists of a will to receive; there is a feminine root in how we relate to the creator (in the sense that we are receivers. the desire to bestow is our masculine root (in the sense that we want to give. consequently, creation itself is divided into a feminine side and a masculine side. if creation adapts itself to the light and becomes like it, then it is considered the masculine part. if it remains outside the light as a receiver, then it is considered its feminine part. everything that happens in this world is a consequence of the dividing of t

uline side. if creation adapts itself to the light and becomes like it, then it is considered the masculine part. if it remains outside the light as a receiver, then it is considered its feminine part. everything that happens in this world is a consequence of the dividing of the soul of adam ha rishon into 600,000 spiritual souls. these parts are at varying levels of correction and should fulfill masculine and feminine parts interchangeably, meaning they should sometimes follow pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 99 the right line (bestowal, masculine part) and at other times they should follow the left line (reception, feminine part. all the names in the torah are names of spiritual attainments on the spiritual ladder. but in order to attain a certain name, you

ne parts interchangeably, meaning they should sometimes follow pa r t t wo: p h a s e s o f s p i r i t ua l e v o l u t i o n 99 the right line (bestowal, masculine part) and at other times they should follow the left line (reception, feminine part. all the names in the torah are names of spiritual attainments on the spiritual ladder. but in order to attain a certain name, you must play both the masculine and the feminine parts, meaning the right and left lines. for example, in the degrees of pharaoh, moses, israel, and a gentile, there is both a feminine and a masculine part. but each name can only be attained once and in a certain degree. man and woman are a union of zeir anpin and malchut of the world of atzilut. its essence and degree create different names and a higher spiritual degr

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

custodians and a fuller understanding of the mysteries of the craft. although the book is primarily intended for the instruction of members of the co-masonic order, whose desire, as is expressed in their ritual, is to pour the waters of esoteric knowledge into the masonic vessels, i hope nevertheless that it may appeal to a wider circle, and may perhaps be of use to some of those many brn. in the masculine craft who are seeking for a deeper interpretation of masonic symbolism than is given in the majority of their lodges, showing them that in the ritual which they know and love so well are enshrined splendid ideals and deep spiritual teachings which are of the most absorbing interest to the student of the inner side of life. before we can gain this fuller understanding we must have at leas

e lodge, of which our masonic initiations, splendid though they be, are but faint reflections, for masonry has ever been one of the gates through which that white lodge might be reached. today but few of his masons acknowledge him as their sovereign grand master, yet the possibility of such discipleship has ever been recognized in the traditions of the order. it is said in an ancient catechism of masculine masonry: 33. q. as a mason whence come you? a. from the w c t. 34. q. whither directing your course? a. to the e c t. 35. q. what inducement have you to leave the w c t and go to the e c t? a. to seek a master, and from him to gain instruction. 36. fortunately our ancestors have recognized the importance of handing down the working unchanged. some few points have been dropped during that

e order were marked out in chalk upon the floor, and this diagram was then encircled with a wavy cord, ornamented with tassels, and was therefore called gthe indented tassel h, later corrupted into the gtesselated border h. the french call it gla houpe dentelee h, and describe it as ga cord forming true lover fs knots, which surrounds the tracing board h. the tesselated border refers us, says the masculine ritual, to the beautiful border formed round the sun by the planets in their various revolutions. the co-masonic ritual makes it an emblem of the guardian wall protecting humanity, composed of adepts or men who have attained the perfection of human evolution in past centuries and millennia. they stand around humanity in the spiritual worlds, it is said in a buddhist scripture, to save ma

protecting humanity, composed of adepts or men who have attained the perfection of human evolution in past centuries and millennia. they stand around humanity in the spiritual worlds, it is said in a buddhist scripture, to save mankind from further and far greater misery and sorrow. 218. there is a similar dual interpretation also for the four tassels which appear in the corners of the border. in masculine masonry they are usually considered to mean temperance, fortitude, prudence and justice; their significance is always interpreted as ethical. but they stand also for four great orders of devas connected with the elements earth, water, air and fire, and their great rulers, the four devarajas, agents of the law of karma, which is always balancing and adjusting the affairs of man, and seein

ased to flow (it is flowing always while an external world exists) but that the second aspect of the divine is also outpouring his life, and causing the evolution of living forms. thus this emblem refers to the two outpourings, and shows that the master presides over all three representations. 263. this figure, called the tau, has another very important meaning, for the upright line signifies the masculine element, and the horizontal line the feminine, in the deity- thus slowing that god manifests as mother as well as father, as we are told in the stanzas of dzyan(*the secret doctrine, vol. i, p. 59 et passim) i shall refer to this again later when writing of the h.r.a. in ancient egypt it took to a large extent the place of the cross and, conjoined with the circle or oval, it became the a

lodge, so certain verses of the v. s. l. and some well-known masonic hymns have been inserted for their use. 300. the supreme council of universal co-masonry has with the utmost liberality and the widest tolerance allowed those who owe their allegiance to it to choose between several variants of the ritual. some lodges prefer the simplest form, which is practically identical with that used by the masculine craft; others find a slightly more elaborate working more inspiring and helpful, because it expresses somewhat more fully the work upon inner planes which is to them the main object of the ceremony. it is this latter working which i am about to try to expound; but i wish to make it perfectly clear that the interpretation which i place upon it is my own private opinion only, and that the

r working which i am about to try to expound; but i wish to make it perfectly clear that the interpretation which i place upon it is my own private opinion only, and that the supreme council under which i have the honour to serve must not in any way be considered as endorsing that opinion because it permits the use of the ritual. 301. it must not be supposed that the shorter masonic ritual of the masculine craft is ineffective; all that we claim is that the objects of the various ceremonies are more fully and more expeditiously achieved when their real intention and signification are thoroughly understood. 302. the procession 303. everywhere on the surface of the earth there are great magnetic currents passing both ways between the poles of the earth and the equator, and others coming at r

ony. thus, the r c a c is made b c because the candidate must use that, as soon as he is taught to extend it in the sign of power which accompanies the asseveration: gs c m c i c b c h it is also said to be a token of sincerity, to shove that the candidate has no weapon about him. 463. the l c b c is made b c because upon it is received the touch of the point of the s c on entering the lodge. the masculine craft adds as another reason that they are hereby assured that their candidate is not a woman in disguise. the l c k c is that upon which he kneels when he is received, so it also is made b c, and the r c, h c is s c d because that must touch the floor when he holds the r c k c in the form of a s c the 1 c k c and the r c h c are his supports or points of contact with the floor at the mo

artly on the same account that at this first initiation the candidate is deprived of all m c s, since they may very easily interfere with the flow of the currents. very great importance has always been attached to this part of the preparation, and the strictest adherence to the rule is necessary. the vigilance of co-masonic officials in this respect should be even greater than is necessary in the masculine craft, because in the intricacies of a lady fs costume it is more easily possible to overlook some breach of the regulation. most kinds of hairpins must of course be rigorously excluded; the same caution applies to hooks and eyes and many types of buttons and garters. our indian brn. need to exercise care with regard to the embroidery on dhoties and saris. we have sometimes encountered s

e other and even more important aspect of the necessary preparation of a candidate for initiation into freemasonry- the inner and spiritual part of it. at a later stage, when the neophyte is about to pass on into a higher degree, he is asked: gwhere were you first prepared to be made a freemason? h and the beautiful and suggestive answer which is put into his mouth is: gin my heart" in one of the masculine rituals the r.w.m. reminds the candidate that internally he was prepared to be made a mason in his heart by having a preconceived good opinion of the order, a wish to be ranked among its members, and a desire for knowledge. further-more, in the first lecture the questioner asks: gwhat come you here to do? h and the answer is: gto learn to rule and subdue my passions, and to make further

ved as a temple notwithstanding. after having made my journeys, which were not very long ones, under-gone the trials by fire and water, and the usual tricks, received the signs, words, touches, and other forms, the adjutant, who was our orator, addressed me a very fine speech, in which he explained to me the sublimity of the character i had just obtained, creating me a child of the light. 519. in masculine masonry in england swords are not brought into the lodge, and in the days when gentlemen used to wear swords, they left them outside; but with the co-masons they are used in lodge as powerful instruments of love in the practical magic of the ritual. 520. the o c 521. the candidate is now standing in the north-west corner facing the east, and the w.s.w. presents him to the r.w.m. as one p

o the special force which plays in that region, while the r.w.m. stands in front of him and instructs him. first the master draws the candidate fs attention to the three great columns upon which a lodge of freemasonry symbolically rests- those of the r.w.m. and his two wardens, symbolizing respectively wisdom, strength and beauty or harmony. these have already been explained in chapter ii. in the masculine ritual this explanation of the three columns is put somewhat differently, as they are there described as the three lesser lights, which are explained to be the sun, the moon and the master of the lodge. this connects up modern masonry with much old symbology in which the moon and the sun largely figure. 534. the s c and p c 535. in this situation the r.w.m. also instructs the n. in the s

f the lodge, that being the point of the compass where the egyptians believed that the sun began his journey when he was first created. 541. the working tools 542. the interpretation given to the working tools of the e.a. in ordinary craft masonry is explained to the new bro. by the w.j.w. at his initiation. this officer does it because he is in charge of the chamber where the e.a.s work. 543. in masculine craft masonry the t c f c i c g c is described as indicating a measure of time, to remind him that the hours of his day are to be spent not in mere carelessness or selfishness, but partly in meditation and study, and partly in labour, refreshment and sleep; in co-masonry we add gbut all in the service of humanity h. it is also explained that this symbol indicates that accuracy and precis

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

allowed the ancient rites to become little more than empty forms. one well-known representative of this school is bro. a. e. waite, one of the finest masonic scholars of the day, and an authority upon the history of the higher degrees. another is bro. w. l. wilmshurst, who has given some beautiful and deeply spiritual interpretations of masonic symbolism. this school is doing much to spiritualize masculine masonry, and the deeper reverence for our mysteries that is becoming more and more apparent is without doubt one of the marks of its influence. 20. the occult school 21. the fourth school of thought is represented by an evergrowing body of students in the co-masonic order, and is gradually attracting adherents in masculine masonry also. since one of its chief and distinctive tenets is th

cosmic orders of angels, those who are common to other solar systems besides our own, and their permanent centres of consciousness are on the intuitional plane, although their forms may always be seen hovering over the head of the initiate of this degree at the higher mental level. it is to be remembered that there is in reality no sex among these great angels, yet one of them is preponderatingly masculine in appearance, and the other preponderatingly feminine. 182. when they think fit, they materialize themselves mentally and astrally- as at the greater ceremonies in lodge- and they are always ready to give their blessing whenever it is invoked. they are inseparably one with the sovereign grand inspector-general, linked to his higher self, never to desert him unless by unworthiness he fir

men. in this it is introducing no innovation into the body of masonry, but rather restoring one of the ancient landmarks which was forgotten during the confusion of the mysteries with the operative masonry of the middle ages. in both egypt and greece, as we have seen, women were admitted to the mysteries, and were able to penetrate into the inmost sanctuaries as well as men. the officials of the masculine craft are for the most part against their admission to-day. they have been most strongly impressed, and quite rightly so, with the paramount importance of keeping the rituals and customs unchanged; but they quite wrongly regard the admission of women as a serious departure from ancient usage. co-masons are equally urgent in their respect for the traditions; but in this matter they prefer

which has ever stood behind it (though all unknown to the majority of the brn) was once again reopened; and the h.o.a.t.f. has taken a keen personal interest in its development. the ancient english and scottish succession of installed masters, installed mark masters and installed first principals of the holy royal arch of jerusalem was introduced into co-masonry by sympathetic 785. brn. from the masculine obediences, and these degrees now form part of our british co-masonic workings (plate xii, following p. 178) 786. the co-masonic rituals 787. in 1916, by order of the h.o.a.t.f, the ritual of the craft degrees was finally revised in accordance with their ancient occult meaning, this ritual being based upon the english and scottish workings. certain features, such as the recognition of th

LIBER LVII

ators of the bible have crowded out of existence and smothered up every 11 [in passages mercifully omitted by crowley from the present article. t.s] 12 [yeah, right. pythagoras: fl. 6th century b.c.e. estimated date of earliest known qabalistic texts (ignoring mythology: 4th or 5th century c.e. who derived from whom, mr. mathers. t.s] on the qabalah 11 reference to the fact that the deity is both masculine and feminine. they have translated a feminine plural by a masculine singular in the case of the word elohim. they have, however, left an inadvertent admission of their knowledge that it was plural in genesis i, 26 .and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female also? the world

n inadvertent admission of their knowledge that it was plural in genesis i, 26 .and the elohim said: let us make man. again (v. 27, how could adam be made in the image of the elohim, male and female, unless the elohim were male and female also? the world elohim is a plural formed from the feminine singular hla, eloh, by adding \y to the word. but in as much as \y is usually the termination of the masculine plural, and is here added to a feminine noun, it gives to the word elohim the sense of a female potency added to a masculine idea, and thereby capable of producing an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the fa

masculine idea, and thereby capable of producing an offspring. now, we hear much of the father and the son, but we hear nothing of the mother in the ordinary religions of the day. but in the qabalah we find that the ancient of days conforms himself simultaneously into the father and the mother, and thus begets the son. now, this mother is elohim. again, we are usually told that the holy spirit is masculine. but the word jwr, ruach, spirit, is feminine, as appears from the following passage of the sepher yetzirah \yyj \yhla rwr tja, achath (feminine, not achad, masculine) ruach elohim chayyim .one is is she the spirit of the elohim of life. now, we find that before the deity conformed himself thus.i.e, as male and female.that the worlds of the universe could not subsist, or, in the words of

a fitting type of the father of all things. the name of the first sephira is rtk, kether, the crown. the divine name attributed to it is the name of the father given in exodus iii, 14: hyha, eheieh, i am. it signifies existence. this first sephira contained the other nine, and produced them in succession, thus. the number 2, or the duad. the name of the second sephira is hmkj, chokmah, wisdom, a masculine active potency reflected from kether, as i have before explained. this sephira is the active and evident father, to whom the mother is united, who is the number 3. this second sephira is represented by the divine names, hy, yah, and hwhy; and among the angelic hosts by \ynpwa, auphamim, the wheels. it is also called ba, the father. the third sephira, or triad, is a feminine passive poten

etimes called the great sea. to her are attributed the divine names \yhla, elohim, and \yhla hwhy; and the angelic order \ylara, aralim, the thrones. she is the supernal mother, as distinguished from malkuth, the inferior mother, bride and queen. the number 4. this union of the second and third sephiroth produced dsj, chesed, mercy or love, also called hlwdg, gedulah, greatness or magnificence; a masculine potency represented by the divine name la, el, the mighty one, 15 [because of the insertion of the yod, representing the generative powers. t.s] 16 [this is misleading; the elohim are androgynous as has been repeatedly explained. t.s] 17 [add, in another sense, ch xvii. this is important. t.s] on the qabalah 13 and the angelic name \ylmcj, chashmalim, scintillating flames (ezekiel iv, 4

ngdom, 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. 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

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 the ruach, spirit, from mezla, the hidden influence. i will now add a few more remarks on the qabalistical meaning of the term alqtm, metheqela, balance. in each of the three trinities or triads of the sephiroth is a duad of opposite sexes, and a uniting intelligence which is the result. in this, the masculine and feminine potencies are re

. the second triad corresponds to the moral world cgrwm \lwo, olahm morgash. the third represents power and stability, and is therefore called the material world, obfwmh \lwo, olahm ha-mevetbau. these three aspects are called the faces, ypna, anpin. thus is the tree of life \yyj o, otz chaiim21 formed; the first triad being placed above, the second and third below, in such a manner that the three masculine sephiroth are on the right, three feminine on the left, whilst the four uniting sephiroth occupy the centre. this is the qabalistical .tree of life. on which all things depend. there is considerable analogy between this and the tree yggdrasil of the scandinavians. i have already remarked that there is one trinity which comprises all the sephiroth, and that it consists of the crown, the k

sociated with the three letters h in the great name of six letters, hwhyha, which combines hyha and hwhy, macroprosopus and microprosopus. now these feminine letters h conceal the .three mothers. of the alphabet a, m, and c. replace these, and we get awmyca, which adds up to 358, the number alike of cjn, the serpent of genesis, and the messiah. we thus look for redeeming power in iao, and for the masculine aspect of that power. now we will see how that power works. we have a curious dictionary, which was made by a very learned man, in which the numbers from 1 to 10,000 fill the left hand column, in order, and opposite them are written all the sacred or important words which add up to each number.30 we take this book, and look at 17. we find that 17 is the number of squares in the swastika

shed as sepher sephiroth in equinox i (8] 20 liber lviii absorbs the male. the progress of the name shows then the way from life to nirvana by means of the will: and is a hieroglyph of the great work. look at all our meanings! every one of them shows that the name, if it has any power at all, and that we must try, has the power to redeem us from the love of life which is the cause of life, by its masculine whirlings, and to gladden us and to bring us to the bosom of the great mother, death. before what is known as the equinox of the gods, a little while ago, there was an initiated formula which expressed these ideas to the wise. as these formulas are done with, it is of no consequence if i reveal them. truth is not eternal, any more than god; and it would be but a poor god that could and d

LIBER LXVII THE SWORD OF SONG

nd. cap. ult. 508. kusha-grass.48.the sacred grass of the hindus. 509. mantra.49.a sacred verse, suitable for constant repitition, with a view to quieting the thought. any one can see how simple and effective a means this is. 519. gayatri.50.this is the translation of the most holy verse of the hindus. the gender of savitri has been the subject of much discussion and i believe grammatically it is masculine. but for mystical reasons i have made it otherwise. fool! 557. prayer.51.this fish-story is literally true. the condition was that the almighty should have the odds of an unusually long line,.the place was really a swift stream, just debouching into a lake.and of an unusual slowness of drawing in the cast. but what does any miracle prove? if the affaire cana were proved to me, i should m

LIBER LXXVIII

terminating near the top of the card in another lotus, from which flows a sparkling white water, as from a fountain. crossed on the stem just beneath are two dolphins, argent and or, on to which the water falls, and from which it pours in full streams, like jets of gold and silver, into two cups; which in their turn overflow, flooding the lower part of the card$ and d above and below. harmony of masculine and feminine united. harmony, a description of the cards of the taro 47 pleasure, mirth, subtlety: but if ill dignified.folly, dissipation, waste, silly actions. chokmah of h (marriage, love, pleasure. therein rule the angels lauya and hywbj. lv the lord of abundance three of chalices a white radiating hand, as before, holds a group of lotuses or water-lilies, from which two flowers rise

LINDOW JOHN NORSE MYTHOLOGY A GUIDE TO THE GODS HEROES RITUALS AND BELIEFS

odin says that he alone slept with seven sisters on algroen. the incident is otherwise unknown, but it would appear to fit the pattern of odinic seductions in giantland, known, for example, from the story of his seduction of gunnlod. algroen is also found only in this passage. see also gunnlod; harbardsljod; odin fjorgyn an alternative name for jord (earth) when feminine; the father of frigg when masculine (a distinction lost in the system used in this book for medieval icelandic names. fjorgyn as jord is found in voluspa, stanza 56, in the kenning gfjorgyn fs son h for thor, and even more clearly in harbardsljod, stanza 56. odin as harbard has finally refused to ferry thor over the sound. the stanza ends this way: so keep to the left on the road, until you find verland; there fjorgyn will

ust assume that the information about fjorgyn is purely genealogical and has nothing to do with the charge of sexual insatiability that follows. see also jord references and further reading: those who can read dutch may wish to read jan de vries, gstudien over germaansche mythologie, i: fjorgyn en fjorgynn, h tijdschrift voor nederlandsche taal- en letterkunde 50 (1931: 1.25, which finds that the masculine form of the name is late and that the name originally meant something like glife h or gvital power. h folkvang (people-field or army-field) freyja fs abode. odin fs vision of the dwelling places of the gods in grimnismal includes folkvang, in stanza 14: folkvang is the ninth, and there freyja rules the choice of seats in the hall. half the dead she chooses each day, and odin has half. ac

mes of the old scandinavian system. hversu noregr byggdisk has a somewhat more elaborate genealogy: kari fs son is jokull (glacier; his son, snar (snow; his children, thorri (the name of the fourth month of winter, fonn (heap-of-snow, drifa (snowdrift, and mjoll (fresh-powdery-snow. the last three nouns are feminine, and we are presumably to understand these children as daughters, but thorri is a masculine noun, and thorri is a king. he had three children, sons nor and gor and a daughter goi. she vanished, and when thorri held the sacrifice a month later than usual, they named the month after her (goi followed thorri in the old scandinavian calendar. fornjot is found only twice in older poetry. in ynglinga tal, stanza 29, thjodolf of hvin seems to use the kenning gson of fornjot h to mean

so be used of giants: stalgo (steel-god, apparently hrungnir, ondur-go (snowshoe-god, i.e, skadi, used of her before her marriage to njord and entry into the community of the gods. according to the principles of kenning formation, there is considerable freedom in the use of such base words. what is far more striking is that go. was also used in the singular to refer to the christian god, but with masculine grammatical gender, not the original neuter grammatical gender of all other uses of the word. another term is regin, like go. grammatically a neuter plural noun. it is perhaps most familiar in the genitive plural form ragna, in ragnarok (literally, deities, themes, and concepts 147 gfates of the gods h, the term for the end of the reign of the gods and the demise of the cosmos. etymologi

e by dwarfs, are sif fs golden headpiece, odin fs spear gungnir and his ring draupnir, thor fs hammer, and frey fs boar gullinborsti and his ship skidbladnir) not infrequently loki sacrifices his honor (or worse) to help the asir, as when he changes himself into a mare to seduce the master builder fs horse and bears a foal from it, not something that would enhance a man fs reputation in the hyper-masculine society that was medieval iceland. similarly, dressing as the handmaiden of freyja (that is, of thor very reluctantly in drag) would leave him deities, themes, and concepts 217 this stone found in cumbria depicts a bound figure, perhaps loki (axel poignant archive) panel from the thorwald cross from andreas on the isle of man, showing odin being devoured by his ancient foe, the wolf (wer

iddle ages, 1; garland reference library of the humanities, 934 (new york and london: garland publishing, 1993, 394.395. lopt alternate name for loki. the name is common in eddic poetry and is also used by the early skalds. when snorri sturluson describes loki in his catalog in the gylfaginning section of his edda, he begins by calling him gloki or lopt. h this alternate loki name appears to be a masculine form of a feminine noun meaning gsky, h and it seems certain to me that medieval scandinavians would have understood it as related to the sky. perhaps we should think of loki flying about in freyja fs falcon coat. see also loki magni (the strong) son of thor. the tenth-century skaldic thorsdrapa, by eilif godrunarson, uses gfather of magni h as a kenning for thor (stanza 21, as does the

ho will be the object of his desire throughout the saga. when her ankles peep forth from under her skirts, kormak utters a verse indicating that he has fallen in love with her even though he does not know her. reading this scene against the myth of skadi fs choice of njord would accord directly with the gender inversions there. it is also worth pointing out that the name gskadi h is grammatically masculine. we know nothing about njord outside this myth that particularly addresses his sexuality per se; indeed, among the vanir he took to wife his sister, as was the custom in that society, and fathered frey and freyja, and he offers his siring of frey as a counter to loki fs accusation concerning his humiliation by giantesses while he was a hostage. beyond that, however, the evidence is perha

uspellsheim. those horses are called arvak and alsvin; and under the span of the horses the gods put two wind bellows to cool them, and in some learning that is called isarnkol. sol fs brother mani controls the motion of the moon and its waxings and wanings. that sol is female and mani male probably has to do with the gram- 278 norse mythology matical gender of the nouns: sol is feminine and mani masculine. mani may have had some connection with the race of giants, but no such connection is suggested for sol. sol fs husband glen is unknown outside this passage. when voluspa, stanza 57, says of ragnarok that g[t]he sun turns black, the earth sinks into the sea, h there is no indication that either is personified. in gylfaginning, however, snorri continues his account of the personified sun

LOGOMACHY OF ZOS

of indulgences; a path through the chaos we make. how soon fearing. shocked, we cry out for salvation, and backslide to some old mothering or protectiveness. no escape but to breathe the human smell, touch the hirsute flesh: shall again adventure c must transgress. compensating mechanisms often demand an antithesis to balance or fulfil them, as with character and temperament: an ideal union. the masculine woman and the effeminate man. equity is the stabilizer of eternity. i( h= 2/ 2 4v. 6* 9. f authority to shelve his own responsibility. unappreciated ability becomes devitalized, breeds a self-indulgent sickness. a self pity that suffers alone. i. 2' e..1 2 o, n &7 u( x k..1 y! k <7 it is in all things and all things will be through it. all emanations are through the flesh and nothing has

MACNULTY W KIRK KABBALAH AND FREEMASONRY

r binds not simply the squares, but the entire picture, into a unity. the tassels can be thought of as representing divine agency which operates throughout the whole. columns or pillars except in the case of the glory which stands alone, the idea of duality occurs throughout the board from the black and white squares at the bottom to the sun and moon, an ancient symbol for the paired opposites of masculine and feminine, at the top. in the central area of the board duality is represented by two of the three columns; but here, as we rise from the fixity of the elemental existence of the physical world, the third column introduces a new idea. the striking thing about these columns is that each is of a different order of architecture. in masonic symbolism they are assigned names: wisdom to the

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

rvived the great periods of time which have elapsed since the erection of the pyramid. to the egyptians, the sphinx was the symbol of strength and intelligence. it was portrayed as androgynous to signify that they recognized the initiates and gods as partaking of both the positive and negative creative powers. gerald massey writes "this is the secret of the sphinx. the orthodox sphinx of egypt is masculine in front and feminine behind. so is the image of sut-typhon, a type of horn and tail, male in front and female behind. the pharaohs, who wore the tail of the lioness or cow behind them, were male in front and female behind. like the gods they included the dual totality of being in one person, born of the mother, but of both sexes as the child (see the natural genesis) most investigators

n. because unity, or 1, always remains indivisible, the odd number cannot be divided equally. thus, 9 is 4+1+4, the unity in the center being indivisible. furthermore, if any odd number be divided into two parts, one part will always be odd and the other even. thus, 9 may be 5+4, 3+6, 7+2, or 8+1. the pythagoreans considered the odd number--of which the monad was the prototype--to be definite and masculine. they were not all agreed, however, as to the nature of unity, or 1. some declared it to be positive, because if added to an even (negative) number, it produces an odd (positive) number. others demonstrated that if unity be added to an odd number, the latter becomes even, thereby making the masculine to be feminine. unity, or 1, therefore, was considered an androgynous number, partaking

hey were not all agreed, however, as to the nature of unity, or 1. some declared it to be positive, because if added to an even (negative) number, it produces an odd (positive) number. others demonstrated that if unity be added to an odd number, the latter becomes even, thereby making the masculine to be feminine. unity, or 1, therefore, was considered an androgynous number, partaking of both the masculine and the feminine attributes; consequently both odd and even. for this reason the pythagoreans called it evenly-odd. it was customary for the pythagoreans to offer sacrifices of an uneven number of objects to the superior gods, while to the goddesses and subterranean spirits an even number was offered. any even number may be divided into two equal parts, which are always either both odd o

umber was particularly sacred to orpheus, and also to the fate, lachesis, and the muse, thalia. it was called the form of forms, the articulation of the universe, and the maker of the soul. among the greeks, harmony and the soul were considered to be similar in nature, because all souls are harmonic. the hexad is also the symbol of marriage, because it is formed by the union of two triangles, one masculine and the other feminine. among the keywords given to the hexad are: time, for it is the measure of duration; panacea, because health is equilibrium, and the hexad is a balance number; the world, because the world, like the hexad, is often seen to consist of contraries by harmony; omnisufficient, because its parts are sufficient for totality (3 +2+ 1= 6; unwearied, because it contains the

as the veil which must eternally conceal the true nature of abstract and undifferentiated being. in ancient times men fought with their right arms and defended the vital centers with their left arms, on which was carried the protecting shield. the right half of the body was regarded therefore as offensive and the left half defensive. for this reason also the right side of the body was considered masculine and the left side feminine. several authorities are of the opinion that the present prevalent right-handedness of the race is the outgrowth of the custom of holding the left hand in restraint for defensive purposes. furthermore, as the source of being is in the primal darkness which preceded light, so the spiritual nature of man is in the dark part of his being, for the heart is on the l

pertain to that remote time when men worshiped the creator through his zodiacal sign of gemini, the symbol of which is still the phallic pillars of the celestial twins "the ten commandments, writes hargrave jennings "are inscribed in two groups of five each, in columnar form. the five to the right (looking from the altar) mean the 'law; the five to the left mean the 'prophets' the right stone is masculine, the left stone is feminine. they correspond to the two disjoined pillars of stone (or towers) in the front of every cathedral, and of every temple in the heathen times (see the rosicrucians: their rites and mysteries) the same author states that the law is masculine because it was delivered direct from the deity, while the prophets, or gospels, were feminine because born through the nat

the organization of the hierarchies controlling the destinies of all creation. the trees are the same in each of the four world but the powers vested in the globes express themselves differently through the substances of each world, resulting in endless differentiation. p. 123 we find sephira [kether, the first androgyne, at the apex of the upper triangle, emitting hachama [chochmah, or wisdom, a masculine and active potency--also called jah--and binah, or intelligence, a female and passive potency, also represented by the name jehovah. these three form the first trinity or 'face' of the sephiroth. this triad emanated hesed, or mercy, a masculine active potency, also called el, from which emanated geburah, or justice, also called eloha, a feminine passive potency; from the union of these t

ace' of the sephiroth. this triad emanated hesed, or mercy, a masculine active potency, also called el, from which emanated geburah, or justice, also called eloha, a feminine passive potency; from the union of these two was produced tiphereth, beauty, clemency, the spiritual sun, known by the divine name elohim; and the second triad 'face' or 'head' was formed. these emanating, in their turn, the masculine potency netzah, firmness, or jehovah sabaoth, who issued the feminine passive potency hod, splendor, or elohim sabaoth; the two produced jesod, foundation, who is the mighty living one el-chai, thus yielding the third trinity or 'head' the tenth sephiroth is rather a duad, and is represented on the diagrams as the lowest circle. it is malchuth or kingdom, and shekinah, also called adonai

rom the midst of itself but remaining free from the illusion of polarity. if the numbers of the four sephiroth connected by this column be added together (1 +6 +9+ 10, the sum is 26, the number of jehovah (see chapter on pythagorean mathematics) the column on the right, which is called jachin, has its foundation on chochmah, the outpouring wisdom of god; the three globes suspended from it are all masculine potencies. the column at the left is called boaz. the three globes upon it are feminine and receptive potencies, for it is founded in understanding, a receptive and maternal potency. wisdom, it will be noted, is considered as radiant or outpouring, and understanding as receptive, or something which is filled by the flowing of wisdom. the three pillars are ultimately united in malchuth, i

our reveals unmistakably, however, the pantheistic nature of divinity. further, the androgynous constitution of the elohim (god) is disclosed in the next verse, where he (referring to god) is said to have created man in his own image, male and female; or, more properly, as the division of the sexes had not yet taken place, male-female. this is a deathblow to the time-honored concept that god is a masculine potency as portrayed by michelangelo on the ceiling of the sistine chapel. the elohim then order these androgynous beings to be fruitful. note that neither the masculine nor the feminine principle as yet existed in a separate state! and, lastly, note the word "replenish" the prefix re denotes "back to an original or former state or position" or "repetition or restoration (see webster's i

ight and abode in the sphere of yetzirah. the fourth adam was merely the third adam after the fall into the sphere of assiah, at which time the spiritual man took upon himself the animal shell or coat of skins. the fourth adam was still considered as a single individual, though division had taken place within his nature and two shells or physical bodies existed, in one of which was incarnated the masculine and in the other the feminine potency (for further details consult isaac myer) the universal nature of adam is revealed in the various accounts concerning the substances of which he was formed. it was originally ordained that the "dirt" to be used in fashioning him was to be derived from the seven worlds. as these planes, however, refused to give of their substances, the creator wrenched

. according to the other school, the so-called division of the sexes resulted from suppression of one pole of the androgynous being in order that the vital energies manifesting through it might be diverted to development of the rational faculties. from this point of view man is still actually androgynous and spiritually complete, but in the material world the feminine part of man's nature and the masculine part of woman's nature are quiescent. through spiritual unfoldment and knowledge imparted by the mysteries, however, the latent element in each nature is gradually brought into activity and ultimately the human being thus regains sexual equilibrium. by this theory woman is elevated from the position of being man's errant part to one of complete equality. from this point of view, marriage

no more perfect form can be produced out of the dot than the circle. figure 34 is the character of the greater and lesser worlds; as the dot is surrounded by its circumference, this world is surrounded by schamayim. man (the little world) is included in this symbol because his inner nature is potential gold (aphar min haadamah, which gold is his eternal indestructible spiritual body. gold is the masculine principle of the universe. figure 35 is the character of silver and the moon. it signifies that silver (like gold) is a perfect metal, except that the red part of its nature is turned inward. silver is the feminine principle of the universe. figure 36 is the character of copper and venus; figure 37, of iron and mars; figure 38, of tin and jupiter; figure 39, of lead and saturn; figure 40

MASTERING WITCHCRAFT

be resident in the blood (many present-day witches who are often of an extremely nonviolent nature even draw the line at using a few drops of blood, preferring to use that old magical substitute, the white of an egg) traditionally, there may be as many as three leaders to a coven, again recalling dion fortune's dictum about one god, one goddess, and an initiator. the male leader representing the "masculine" power generally takes first place; the female, the "feminine" second; and the second male "executor" or "officer" third. different covens have different titles for their leaders, all equally traditional. in covens which stress the love and fertility aspects of witchcraft and perform their rituals naked, the male leader is known as the high priest, the female as high priestess. on the ot

k, english public school boy, or sky-clad witch. the robed initiation since the ceremony takes place during the sabbat, the circle itself will already have been erected and consecrated by watchtower, with a small ceramic chafing dish glowing on top of the altar should it be indoors, or a balefire blazing in the centre should it be outdoors. all the magical witch implements should be present. both masculine and feminine aspects of power will have been invoked, perhaps by the eko azarak formula and the hertha chant. the grand master will be wearing his horned helmet or animal mask, with the torch or candle blazing at its crown. he and the rest of the coven should be standing within the circle. the candidate should be led by the officer, or summoner, to the northern perimeter, already robed a

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON PENTACLES

mon page 70 the sun. figure 32. the first pentacle of the sun. the countenance of shaddai the almighty, at whose aspect all creatures obey, and the angelic spirits do reverence on bended knees. editor s note. this singular pentacle contains the head of the great angel methraton or metatron, the vice-regent and representative of shaddai, who is called the prince of countenances, and the right-hand masculine cherub of the ark, as sandalphon is the left and feminine. on either side is the name "el shaddai" around is written in latin "behold his face and form by whom all things were made, and whom all creatures obey" figure 33. the second pentacle of the sun. this pentacle, and the preceding and following, belong to the nature of the sun. they serve to repress the pride and arrogance of the so

MICHAEL FORD A RITE OF THE WEREWOLF

light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast11, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of 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, t

MICHAEL FORD WITCHMOON

t in the open air, a wooded area with your altar being a stump or rock near a large tree. decorate the altar with the wood carving of the witches sabbat/luciferian inverse pentagram, or sigil of lucifer. within the context of this tome, lucifer represents knowledge, wisdom and light. baphomet, the god of witches may be adorned on altar as well. octinimos, of the witches sabbat goat is symbolic of masculine and feminine pro-creation and knowledge. the fire of hecate and lilith should be burned, robed or nude-the dedication towards the forces of night and of the witches sabbat way. the dagger should be your magickal weapon of air and fire. the lord s prayer backwards is utilized from witches sabbat lore to separate and release the subconscious from the society bounds of western dogmatic or r

o such psychic forces. a description of the rite is as follows from my personal magickal diary or 'book of shadows (unpublished "i, azyta seker arimanius and my partner, aswad najm al din constructed a 6 foot coffin which was painted black. upon the coffin was painted a silver image of the lord of the crossroads, being in voudoo tradition baron carrefour which is associated with choronzon in it's masculine aspect. such symbols as the eye and the hand representing the zos and kia were painted as well. the coffin was consecrated and upon it was placed a skull with both the sigil of black eagle and the symbol of the crossroads or the twins within the voudoo tradition. a circle was inscribed in black with the names of power laylah, lilith, hecate, choronzon and thanatos in red. candles of both

ich we call blood now poured within triangle, giving material basis for conception on the astral plane. witch: by blood, by life-spirit of our desire form now. from the great arena of anon take thou flesh, for the purpose of. couple shall now copulate intently while focusing upon the mental image, the sigil itself. the woman should initially be atop the male, symbolizing lilith and the balance of masculine and feminine energy. this also represents lilith when she wished to ride adam and he refused, the warlock is acknowledging feminine strength and balance. the obvious subversive symbol being the lunar aspect of the self. once the orgasm is obtained for both (female first and male last) the male should ejaculate upon the sigil itself. the alternate method is for the male to ejaculate withi

MICHAEL W FORD THE VAMPIRE GATE

cup to sate the deepest thirst to then discover the five flames of angra mainyu and servitors of the void join in my being to awaken and rise from the sea. the take my divine leadership upon the earth 16 luciferian will and immortality the will of the luciferian is essential in the development of the mind and body of the practitioner of vampirism. the black order of the dragon recognizes both the masculine and feminine demonic archetypes of the path of luciferian witchcraft, namely samael and lilith. in the auspices of the vampyric path, it is ahriman (the black dragon) and tiamat (the red dragon. while tiamat in this aspect is the primordial form of lilith, she appears black from the wisdom of endless time. it is that samael, lilith and leviathan are joined in primal union hence tiamat is

d becoming something new. the term does not reflect the theistic worship or knee bending towards an exterior force, rather a willed direction of self-advancement by transformation. daeva represents a mask of power, specifically to perceived energies. dregvant [avestan/pahlavi] in historical zoroastrian lore, a person embodied with druj, the spirit of darkness. druj is refered as both feminine and masculine, thus is an initiatory term relating to the foremost union of ahriman and az, the blackened matter and fiery darkness of his bride. a dregvant is a yatu or initiate of the daeva-yasna. druj [avestan/pahlavi] lie referring to demons, feminine and masculine. the later derived term is interestingly enough the old persian draug, meaning also lie and is held connected to serpent, snake or dra

s a powerful luciferian ideology and methodology of ritual and daily-life practice which transforms the mind into the spirit of the adversary. liber hvhi: magick of the adversary liber hvhi explores the qlippothic spheres, ritual sorcery based on the ancient cults mentioned in the avesta of yatuvidah, daeva-yasna (demonworshippers) persecuted by the zoroastrians. the roots of the adversary as the masculine and demonic feminine are explored from hebrew and ancient persian sources, to a living and potent left-hand-path initiatory system. beginning with an inversion of the catholic rite to instead practice exorcism, the inverted and created rite is aimed at possession or liberating the shadow self into a viable, productive focus. the 22 cells of the qlippoth along with the infernal spheres ar

cover binding, 50# cream interior paper, black and white interior ink, 100# exterior paper, full-color exterior ink the choronzon edition of book of the witch moon is the completely new version which is extended to 455 pages, with new chapters and material. the grimoire is centered around the cult of hecate, from the practice of luciferian and satanic witchcraft which exalts the dark feminine and masculine as a balanced perspective of magick. containing both old and new sections, a focus on the path of vampirism, or predatory spiritualism is a foundation focus of the luciferian path. liber nehebkau, origins of the vampire in ancient egypt, the tuat- abode of the serpents of the evil eye, liber aapep, vampirism and the red and black serpent, vampirism as technique, the nine angles, the hell

MICHAEL WYNN THE SOUL TRAVELERS

d the infernal may also be symbolized by the concepts of east and west; east being the divine direction, while the west is the infernal direction. a double-headed eagle looking left and right is an example of this. it also happens that satanic rituals are often oriented towards the west. the angelic counterpart, and the angelic race in general, is often symbolized by the sun, which represents the masculine principal of life; the demonic counterpart, and the demon race in general, is associated with the moon and the feminine principal of life. so naturally an androgynous figure, like that of baphomet, is used to symbolize a perfected human--michael wynn's "the soul travelers" 68 famous phrases: reborn before i touched my teens, i was already aware that i was the beast whose number is 666. i

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

f flame at the shores of the red sea to copulate and breed daemons. the significance of the red sea is the point of the ocean from which leviathan arises, thus leviathan the coiling dragon (the circle) brings the lucifer and lilith in sexual congress, by will they create the first born of witchblood= cain. this is mirrored by the initiate who is able by the solitary act to bring in union both the masculine (lucifer/samael) and the daemonic feminine (lilith) to spawn cain (the united self, the adversary in flesh, baphomet. in the circle of midnight does the self invoke the shadow of the adversary; it is the union of the daemonic spirit or true will with the sorcerer. in this process, the passing and invocation of power brings the initiate in the passing of witchblood. azothoz is the word wh

aitan/set, which is the core essence of the isolated spirit of the adept. equally the moon and night (darkness) is the gnosis which must be explored through the dreaming essence of lilith az, the emotional, instinctual and sorcerous path. it is the direct transition and embodiment of the adept in the antinomian left hand path concept. it is essential to balance both, as one feeds the other, be it masculine and feminine qualities. the union of the sun and the moon defines the essence of being, thus separates by will the isolate consciousness of the adept. azothoz a book of the adversary by michael w. ford illustrated by elda isela ford published by succubus publishing http//algol.chaosmagic.com azothoz is a formula used specifically in the golden dawn and is a work combined from the first a

MORALS AND DOGMA

say that the egyptians compared the universal nature to what they called the most beautiful and perfect triangle, as plato does, in that nuptial diagram, as it is termed, which he has introduced into his commonwealth. then he adds that this triangle is right-angled, and its sides respectively as 3, 4, and 5; and he says "we must suppose that the perpendicular is designed by them to represent the masculine nature, the base the feminine, and that the hypothenuse is to be looked upon as the offspring of both; and accordingly the first of them will aptly enough represent osiris, or the prime cause; the second, isis, or the receptive capacity; the last, horus, or the common effect of the other two. for 3 is the first number which is composed of even and odd; and 4 is a square whose side is equ

tellection_ or _thought, are also four, daath not being regarded as a sephirah, not as the deity acting, or as a potency, energy, or attribute, but as the divine action. the sephiroth are commonly figured in the kabalah as constituting a human form, the adam kadmon or macrocosm. thus arranged, the universal law of equipoise is three times exemplified. from that of the divine intellectual, active, masculine energy, and the passive capacity to produce thought, the action of thinking results. from that of benignity and severity, harmony flows; and from that of victory or an infinite overcoming, and glory, which, being infinite, would seem to forbid the existence of obstacles or opposition, results stability or permanence, which is the perfect dominion of the infinite will. the last nine sephi

s, in his communications to moses, the name [ihuh, and says to him [ahih ashr ahih, i am what i am. let us examine the esoteric or inner meaning of this ineffable name [hih] is the imperfect tense of the verb to be, of which [hihi] is the present [ahi? being the personal pronoun "i" affixed] the first person, by apocope; and [ihi] the third. the verb has the following forms. preterite, 3d person, masculine singular [hih, did exist, was; 3d person com. plural [hiu. present, 3d pers. masc. sing [ihih, once [ihua, by apocope [ahi, ihi. infinitive [hih, hiu. imperative, 2d pers. masc. sing [hih, fem [hui. participle, masc. sing [huh, ens--existing. existence. the verb is never used, as the mere logical copula or connecting word _is, was, etc, is used with the greeks, latins, and ourselves. it

mean _was, existed, became. now? and [hua and hia] are the personal pronoun [masculine and feminine, he, she. thus in gen. iv. 20 we have the phrase [hua hih, he was: and in lev. xxi. 9 [ath abih hia, her father. this feminine pronoun, however, is often written [hua, and [hia] occurs only eleven times in the pentateuch. sometimes the feminine form means it; but _that_ pronoun is generally in the masculine form. when either, or [yod, vav, he, or aleph] terminates a word, and has no vowel either immediately preceding or following it, it is often rejected; as in [gi, for [gia, a valley. so [hua-hia, he-she, could properly be written [hu-hi; or by transposition of the letters, common with the talmudists [ih-uh, which is the tetragrammaton or ineffable name. in gen. i. 27, it is said "so the a

ed, we have in hebrew _moloch_ or _malec, a king, or he who wears a crown. in the kou-onen, or oldest chinese writing, by hieroglyphics [glyph _ge[_hi_ or _khi, with the initial letter modified, was the sun: in persic _gaw_ and in turkish _giun. yue, was the moon; in sanscrit _uh, and in turkish _ai. it will be remembered that, in egypt and elsewhere, the sun was originally feminine, and the moon masculine. in egypt _ioh_ was the moon; and in the feasts of bacchus they cried incessantly _euo sabvi! euo bakh! io bakhe! lo bakhe_ bunsen gives the following personal pronouns for _he_ and _she _he she_ christian aramtic h h jewish aramaic h h hebrew h? h? arabic huwa hiya thus the ineffable name not only embodies the great philosophical idea, that the deity is the ens, the to on, the absolute

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

ented fully draped; she has a serious and thoughtful aspect, as though replete with earnestness and wisdom; the beautiful oval contour of her countenance is adorned by the luxuriance of her wealth of hair, which is drawn back from the temples and hangs down in careless grace; she looks the embodiment of strength, grandeur, and majesty; whilst her broad shoulders and small hips give her a slightly masculine appearance. when represented as the war-goddess she appears clad in armour, with a helmet on her head, from which waves a large plume; she carries the agis on her arm, and in her hand a golden staff, which possessed the property of endowing her chosen favourites with youth and dignity. athene was universally worshipped throughout greece, but was regarded with special veneration by the at

owed to celibacy, and punished severely any infringement of their obligation. the huntress-goddess is represented as being a head taller than her attendant nymphs, and always appears as a youthful and slender maiden. her features are beautiful, but wanting in gentleness of expression; her hair is gathered negligently into a knot at the back of her well-shaped head; and her figure, though somewhat masculine, is most graceful in its attitude and proportions. the short robe she wears, leaves her limbs free for the exercise of the chase, her devotion to which is indicated by the quiver which is slung over her shoulder, and the bow which she bears in her hand. there are many famous statues of this divinity; but the most celebrated is that known as the diana of versailles, now in the louvre, whi

ONYX TABLET OF SET

cil, such approval to be communicated to the high priest, the chairman, and the executive director by those council members individually. section 13.02. as used in these by-laws, the notation" following an initiatory degree means "this or any higher degree" section 13.03. all degrees of membership and all offices within the priesthood and temple of set may be held by persons of either sex. use of masculine pronouns in these by-laws is for simplicity only. u.s. internal revenue service federal tax exemption department of the treasury internal revenue service washington, d.c. 20224 date: june 16, 1976 in reply refer to: e:eo:t:r:2-6 temple of set p.o. box 243 santa barbara, california 93102 employer identification number: 95-2975252 key district: 94 accounting period ending: october form 990

PHOSPHORUS

tion for the witches sabbat as an initiatory practice. 3. the goetia luciferian edition. this encircles the practice of ceremonial magick as a means of self-initiation through both high and low sorcery. one must grow familiar with the avenues of self control as the encompassing of interior to exterior forces. 4. samael and lilith, results of ritual workings and how one unites the feminine and the masculine within the self. a minimum two page essay on lilith and samael. 5. study of the 8 pointed luciferian star chaos and baphomet. a detailed study in writing of the results in a minimum of 3 pages and how this primal gnosis relates to the self. baphomet and the basics of sex magick will be sought to be understood. 6. luciferian transference sigils of mastery and how lucifer represents the se

ain title-praecantrix the darkness of the earth color black symbol the sigil of infernal union -study of cain as the offspring of lucifer and lilith. the dynamics of self-transformation and how symbols relate to the self -foundations of sex magick and the will in the focus of selftransformation and self-deification -sex magick and the union of babalon (lilith) and the beast 666 (the solar phallic masculine archetype, the beast which rises from leviathan) in sexual union the creation of baphomet (an aspect of cain) 10 1. a study of austin osman spare via the book of pleasure. you will wish to obtain other titles by spare and seek to understand through practice the essence of zos kia and its view as a practitioner of the left hand path. 2. lilith, hecate, babalon& az. what each goddess repre

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

in his mind, tearing it apart and dissecting it. only then can he speak. this is the meaning of the statement in zohar that "the mother (binah-understanding) lends the clothing (the five gevurot) to the daughter (malchut-speech (this is also explained in the zohar on the verse "v kol hator nishma b artzeinu the voice of the dove is heard in our land. the word "tor" means "dove, but it is also the masculine form of torah. this is referring to the giver of the torah. the zohar explains that "aretz (land) refers to malchut (speech. from this we understand that when one speaks the words of torah, the voice of the giver of the torah is heard in his speech. furthermore, the halacha (torah law) requires that when learning torah it is incumbent to articulate it in speech. this is for the above rea

ter the complete sublimation of his intellect to the concept, can he conceptualize it in a revealed and tangible way, and even bring out new insights from it (this process of delving with all the intellectual faculties and sublimating them to the concept is called ha ala at mayim nukvin the rising of the feminine waters. this causes what is called hamshachat mayim d churin the drawing down of the masculine waters of insight) furthermore, when one is studying a subject, he will never reach the truth of it unless his intent is only to grasp its true meaning. for example, many people go to school and learn many different concepts and subjects. however, who is it who grasps their true depth and has insights into them, only those whose entire intent and focus is on the subject itself, who study

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

orah fs account of] the sixth day, while his creation should have occurred after the seventh day, which expressed the nukva of z feir anpin of atzilut. but [it is] because the seventh day, which is always the feminine, and the sixth, which embodies yesod, are never separated, for yesod and malchut are never separated. since this is so, the sixth day includes the feminine principle as well [as the masculine principle. thus, in a sense, the entire array of atzilut has already been dealt with by the sixth day, so while still discussing the sixth day, the torah can go on to discuss what happened in the world of beriah. furthermore, the main aspect of the male [partzuf] is yesod, for the feminine [partzuf] is essentially just a receptacle for the [seminal] drop that yesod posits in it. she is g

hei is also the hei implicit in the spelling of the letter hei, as mentioned above regarding the definite article of gthe sixth day. h in the account of creation [of the world of beriah, the heavens are mentioned first, while in the account of the making [of the world of asiyah. this is because the creation occurred by means of z feir anpin and nukva of atzilut as they were clothed [atzilut] is a masculine world, so therefore the heavens, the vav of the name havayah, were created first. atzilut is indicated by the yud of the name havayah and corresponds to chochmah (abba, male principles. asiyah is a feminine world, in which the female rules over the male, so therefore the earth was created before the heavens. this is another reason why asiyah was made together with beriah, before yetzirah

e sages resolve the issue by saying, gwhen he created them, he created the heavens first, but when he finished them, he finished the earth first. h rabbi shimon bar yochai said, gi do not understand how they differed. h he meant that they certainly did not differ about this, but that in the creation the heavens came first, for the reason we stated, namely, because [beriah was created by asiyah, a masculine world. gwhen he finished them, h referring to the world of 9 chagigah 12a; bereishit rabbah 1:15. the arizal on parashat bereishit (2) 26 asiyah, which was the end and conclusion of everything, there the gearth h preceded. thus, one sage made one statement, and another made another statement, and they did not actually differ .translated from likutei torah 27 parashat noach the portion of

. therefore [g-d] brought the flood upon them. since the flow from yesod was directed toward the forces of selfishness and evil, rather toward nukva, nukva could not elicit the flow of divine beneficence toward it. gelevating feminine water h is the allegorical term for arousing or eliciting flow from above [normally, nukva can] elevate her feminine water, which is states of gevurah. and when the masculine water mates with her states of gevurah [in her feminine water, the states of gevurah are sweetened. as we have seen previously, the feminine principle is constructed out of states of gevurah, since it needs to be very judgmental in order to interface with the material world, which is a priori antithetical to g-dliness. in order that these states of gevurah not leave her with an entirely

r with an entirely negative attitude, she must periodically gmate h with the male principle, in which chesed predominates. this mitigation of nukva fs gevurah-states by z feir anpin fs chesedstates is termed gsweetening h the gevurah. this is the meaning of g cto work it, h [which, according to the sages, refers to] the active commandments, for [by performing the active commandments] we draw down masculine water upon us. g cand to guard it h refers to the passive commandments, which guarded the garden so that evil could not attach itself. gand g-d took the man and place him in the garden of eden to work it and to guard it. h5 the sages comment: g eto work it f refers to the active commandments, while eto guard it f refers to the passive commandments. h6 here, the active commandments elicit

line water upon us. g cand to guard it h refers to the passive commandments, which guarded the garden so that evil could not attach itself. gand g-d took the man and place him in the garden of eden to work it and to guard it. h5 the sages comment: g eto work it f refers to the active commandments, while eto guard it f refers to the passive commandments. h6 here, the active commandments elicit the masculine water while the passive commandments are feminine water. the passive commandments are clearly associated with gevurah, the judgmentality that guards the garden from intrusion by forces antithetical to g-d consciousness. but in the present case [i.e, that of the world before the flood, there was no masculine water at all; rather, there were only severe states of judgment. unable to be gsw

ssive commandments are feminine water. the passive commandments are clearly associated with gevurah, the judgmentality that guards the garden from intrusion by forces antithetical to g-d consciousness. but in the present case [i.e, that of the world before the flood, there was no masculine water at all; rather, there were only severe states of judgment. unable to be gsweetened h by gmating h with masculine water (which was diverted into the forces of evil by the sin of wasting seed, the feminine gevurah states remained in their full force. this predominance of gevurah in the world precipitated the flood. it is known that the five states of judgment are the five letters of the name elokim, and that they originate in the hei of this name. each of these states of gevurah comprises ten sub-lev

of the name elokim. 5 genesis 2:15. 6 batei midrashot, vol. 2, likutei midrashim miketav yad 4; yalkut reuveini quoting gmidrash h; zohar 1:27a. the arizal on parashat noach (2) 41 the water is the feminine water mentioned above, from which the hei-yud had been withdrawn, leaving alef-lamed-mem of elokim. the states of gevurah within the feminine water, as stated, could not be gsweetened h by the masculine water and form part of the harmonious functioning of the masculine and feminine principles, so they separated from the feminine water and assumed a life of their own, so to speak. the fifteen cubits of water allude to the absence of the (5 x 10) states of gevurah from the feminine water. this is the mystical meaning of the word gabove, h for it can be read to mean gabove the hei, h [refe

he letter hei is associated with animals chiefly by virtue of the fact that the latter hei of the name havayah is associated with the 52-name, and 52 is the numerical value of the word for ganimal h (beheimah. true, we are dealing with the first hei of the name havayah, but in general, the two hei fs of the name havayah are the feminine sides of the two-letter pairs, while the yud and vav are the masculine sides. the gfeminine h here means grecipient h or gmeans of expression, h and this is the role played by animals vis-a-vis human beings [specifically] the pure animals are derived from the letters hei in the permutations yud-hei-vav and yud-vav-hei, aligned with chesed and netzach. the impure animals are derived from the letters hei in the permutations heivav- yud and hei-yud-vav, aligne

r. h7 the gsecret h here is the holiness hidden within reality or the inner powers or potentials that we possess to do good. when these are shared with people of evil intent, we are guilty allegorically of spilling our seed, causing our potentials to be diverted to unholy purposes. to explain: we have already said that the hei of atzilut is manifest in atzilut, and that the vav of this hei is the masculine principle while the dalet is the feminine principle. they are manifest as [the partzufim] jacob and leah. the form of the letter hei can be seen as a dalet with a smaller vav inside it. the hei, which indicates malchut of atzilut, thus alludes to the union of z feir anpin and nukva that occurs within it. when someone reveals a secret to a wicked person, he causes yesod, which is that vav

cal value is the same as that of the word for gdew h [tal, 39 [this verse continues] gmy locks with the drops of the night. h these [locks] are the hair on the back of the head [of z feir anpin, which hang down until they reach the head of nukva, behind him. this is the mystical meaning of gthe drops of the night, h i.e, the drops [of chochmah] that reach gnight, h i.e, malchut. day and night are masculine and feminine images, and therefore correspond to the male and female archetypes of z feir anpin and nukva. 10 song of songs 5:2. the arizal on parashat toldot 124 now, when isaac and rebecca were praying [to g-d for children, they were addressing these two attributes [of divine mercy. this is why the expression gentreated h is used [instead of the more usual gprayed h. as our sages say:

anslated from sefer halikutim 16 bereishit rabbah 19:8; zohar 3:236a. 129 parashat toldot [third installment] the following is a continuation of the first installment, which we suggest the reader review before proceeding. in short, we learned that there are two mazal fs (channels of divine flow) in the beard of arich anpin, the eighth and the thirteenth. relative to each other, these mazal fs are masculine and feminine, respectively. isaac directed his prayers to g-d via the 13th, female rectification in order to draw divine beneficence to his wife rebecca, while rebecca directed her prayers to g-d via the 8th, male rectification in order to draw divine beneficence to her husband, isaac. an alternative explanation of this phenomenon is as follows: the word for gopposite h [nochach, in the

the numerical value of the word for gthis h (zeh, zayin-hei) is 12. so rebecca fs statement can mean, gwhat do i need the twelve for? h with the above in mind, we can understand the sages f injunction, geat bread with salt. h3 this statement alludes these two mazal fs. the [usual] word for gbread h is lechem, whose numerical value is the same as that of the three names havayah [that comprise the masculine mazal gstoring h and] whose numerical value is that of the aramaic word for mazal [used in the sages f statement regarding mazal. although the word for bread used in the sages f statement about eating bread with salt is pat, the more common word for bread is lechem. lechem: lamed-chet-mem= 30+ 8+ 40= 78. the numerical value of the name havayah is 26. 3 x 26= 78. the aramaic for mazal, ma

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

thou think but little of thyself-for only he that humbleth himself shall be exalted. magical knowledge is not given unto thee to tickle thy vanity and conceit, but that by its means, thou mayest purify and equilibriate thy spiritual nature and honour the vast and concealed one. this is the explanation of the first diagram of the paths-the sephiroth being in the feminine scale and the paths in the masculine or king's scale. it is the key of the forces which lie in qesheth the bow. treasure it in thy heart and mark it well, seeing that therein is the key of nature. meditate on it and reveal it not unto the profane, for many and great are its mysteries. note: there are four scales of colour which correspond to the four worlds. they are: the king scale atziluth wands yod fire the queen scale b

scale is deep blue the queen scale is yellow the prince scale is green the princess scale is grey blue <193> tiphareth in: the king scale is rose the queen scale is gold the prince scale is pink the princess scale is tawny yellow the tree of life for the use of an adeptus minor is compounded of the first two scales. the sephiroth are in the feminine, passive, or queen scale. the paths are in the masculine, active, or king scale. it thus represents the forces of atziluth in the paths uniting the sephiroth as reflected in the briatic world, one of the possible arrangements of the powers inherent in yod he of the great name. first are the feminine colours of the sephiroth, the queen's scale. in kether is the divine white brilliance, the scintillation and corruscation of the divine glory-that

to east of altar with sceptre, which he thrusts between sword of hiereus and sceptre of hegemon, and raising it to an angle of 45' says: but the great angel sandalphon said: i am the reconciler for earth, and the celestial soul therein. form is invisible alike in darkness and in blinding light. i am the left hand kerub of the ark and the feminine power, as metatron is the right hand kerub and the masculine power, and i prepare the way to the celestial light. hegemon and hiereus step back to south and north of altar respectively. hiero takes neo by right hand with his left, and pointing to the altar and diagram says: zelator ritual 147 and tetragrammaton placed kerubim at the east of the garden of eden and a flaming sword which turned every way to keep the path of the tree of life, for he h

hant rises. hegemon and theoricus step back and follow him to the altar where he places theoricus in the west, hierophant north, hegemon south. before you upon the altar is the nineteenth key of tarot which symbolically resumes these ideas. the sun has twelve principal rays which represent the twelve signs of the zodiac. they are alternately waved and salient as symbolising the alternation of the masculine and feminine natures. these again are subdivided into the 36 decanates or sets of ten degrees in the zodiac, and these again into 72, typlfylng the 72 quinances or sets of five, and the 72-fold name schemhamphoresch. thus the sun embraces the whole creation in its rays. the seven hebrew yods on each side, falling through the air, refer to the solar influence descending. the wall is the c

e has the right to be present. it is to be made by himself unassisted, and to be consecrated by himself alone. it is to be untouched by any other person, and kept wrapped in white silk or linen, free from external influences other than his own on the human plane. the wand has the upper end white, the lower black. between these are the 12 colours referring to the zodiacal signs, in the positive or masculine scale of colour. at the upper end of the white is fixed a lotus flower in three whorls of 26 petals: the outer 8, the middle 8, and the innermost 10. the calyx has four lobes or sepals of orange colour. the flower centre is orange or gold. the lotus wand should be from 24 to 40 inches long, and of wood about half an inch thick. the several bands of white, 12 colours, and black may be pai

symbol is to be worn suspended from a yellow collarette of silk, the motto of owner placed on the reverse side, with white sash, and is for general use in magical working, to be worn at all meetings of adepts. it is to be made by each adept alone, and consecrated by himself and never touched by any other person; and wrapped in white silk or linen when not in use. it is a complete synthesis of the masculine, positive or rainbow scale of colour attributions, which is also called "the scale of the king" the four ends of the cross belong to the four elements, and are coloured accordingly. the white portion belongs to the holy spirit and the planets. the twenty-two petals of the rose refer to the twenty-two paths. it is the cross in tiphareth, the receptacle and the centre of the forces of the

the 22 letters in nature, as divided into a three, a sevin, and a twelve (see diagram 20, pg. 56 of vol. 111) the inner three petals of the rose symbolise the active elements of air, fire, and water, operating in the earth, which is as it were the recipient of them, their container and ground of operation. they are coloured, as are all the other petals, according to the hues of the rainbow in the masculine (positive) scale. the seven next petals answer to the letters of the seven planets, and the twelve outer to the twelve signs of the zodiac. now if thou wilt trace the sigd of any word or name either in the air, or written upon paper, thou shalt commence with a circle at the point of the initial letter on the rose, and draw with thy magical weapon a line from this circle unto the place of

d head, possessing a form shadowy and barely indicated. telesmatic images, then, really belong to yetzirah. therefore it would be impossible to employ the telesmatic image of a divine name in atziluth, for it would not represent that in the world of atziluth, but rather its correlation in yetzirah. in assiah you would get elemental forms. the sex of the figure depends upon the predominance of the masculine or the feminine in the whole of the letters together, but a jumble of the sexes should be avoided in the same form. the image built up should be divided into as many parts as there are letters, commencing at the upper part and so on in order. in addition to this method of determining the sex of the telesmatic image of a name, certain names are inherently masculine, others feminine, and s

letters, commencing at the upper part and so on in order. in addition to this method of determining the sex of the telesmatic image of a name, certain names are inherently masculine, others feminine, and some epicene, irrespective of the mere testimony of the letters. sandalphon, for instance is thus analysed: samekh male peh female nun male vau male daleth female nun male lamed female therefore masculine predominates, and if it were an ordinary name you would make a masculine form out of it. but as this name is especially applied to the feminine kerub, it is an exception to the rule; it is an archangelic name, belonging to the briatic world and not merely an angelic name relating to yetzirah. sandalphon is also called yeher, meaning "left" and its letters are: female, female and male, so

er water daleth comes under water of earth lamed comes under air peh comes under fire nun comes under water. these would be synthesized thus: a silver crescent on a red tiangle placed over a yellow square. all three would be charged and enclosed within a large silver crescent. now, taking an example, the telesmatic image appertaining to the letter aleph. this on the briatic plane, would be rather masculine than feminine and would be resumed by a spiritual figure hardly visible at all, the head-dress winged, the body cloud-veiled and wrapped in mist, as if clouds were rolling over and obscuring the outline, and scarcely permitting the legs and feet to be seen. it represents the spirit of ether. in the yetziratic world, it would be like a warrior with winged helmet, the face angelic but rath

gh things, but when translated to the plane contiguous to or below assiah is usually <68> something horrible and unbalanced, because it is so opposed to matter that the moment it is involved therein, there is no harmony between them. radiating forces of divine light, otherwise called angelic forms, have not gender in the grosser acceptation of the term, though they can be classed according to the masculine and feminine sides. as, for example, in the human figure, sex is not so strongly marked in the upper part, the head, as in the body, while yet the countenance can be distinctly classed as of a rnasculine or a feminine type. so, also, on quitting the material plane, sex becomes less marked, or rather appreciable in a different manner, though the distinction of masculine or feminine is ret

nd bestial aspects, and this is a ratio increasing in proportion to the depths of their descent. also, in certain of the evil elemental spirits, it would be exaggerated and repulsive. but, in the higher and angelic natures, gender is correlated by forms, either steady and firm, or rushing. firmness like that of a rock or pillar is the nature of the feminine; restlessness and movement, that of the masculine. therefore, let this be clearly understood in ascribing gender to angelic forms and images. our tradition classes all forces under the heads of vehement and rushing force, and firm and steady force. therefore a figure representing the former would be a masculine and that representing the latter, a feminine form. but for convenience in the formation of telesmatic images of ordinary occult

rstood in ascribing gender to angelic forms and images. our tradition classes all forces under the heads of vehement and rushing force, and firm and steady force. therefore a figure representing the former would be a masculine and that representing the latter, a feminine form. but for convenience in the formation of telesmatic images of ordinary occult names and words, the letters are arranged in masculine and feminine classification. this classification is not intended to affirm that the let <69> ters have not in themselves both natures (seeing that in each letter as in each sephirah is hidden the dual nature of masculine and feminine) but shows more their tendency as regards the distinction of force beforementioned. those, then, are rather masculine than feminine to which are allotted fo

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

il on the left; but the supreme excellence is above both, applying evil to the victory of good and good to the amendment of evil. the principle of harmony is in unity, and it is this which imparts such power to the uneven number in magic. now, the most perfect of the odd numbers is three, because it is the trilogy of unity. in the trigrams of fohi, the superior triad is composed of three yang, or masculine figures, because nothing passive can be admitted into the idea of god, considered as the principle of production in the three worlds. for the same reason, the christian trinity by no means permits the personification of the mother, who is shown forth implicitly in that of the son. for the same reason, also, it is contrary to the laws of hieratic and orthodox symbology to personify the ho

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

opposite alternative. the pentagram, or sign of the microcosmos, represents, among other magical mysteries, the double sympathy of the human extremities with, each other and with the circulation of the astral light in the human body. thus, when a man is represented in the star of the pentagram, as may be seen in the occult philosophy of agrippa, it should be observed that the head corresponds in masculine sympathy with the right foot and in feminine sympathy with the left foot; that the right hand corresponds in the same way with the left hand and left foot, and reciprocally of the other hand. this must be borne in mind when making magnetic passes, if we seek to govern the whole organism and bind all members by their proper chains of analogy and natural sympathy. similar knowledge is requ

ears upon its forehead the sign of the pentagram with one point in the ascendant, which is sufficient to distinguish it as a symbol of the light. moreover, the sign of occultism is made with both hands, pointing upward to the white moon of chesed, and downward to the black moon of geburah. this sign expresses the perfect concord between mercy and justice. one of the arms is feminine and the other masculine, as in the androgyne of khunrath, those attributes we have combined with those of our goat, since they are one and the same symbol. the torch of intelligence burning between the horns is the magical light of universal equilibrium; it is also the type of the soul, exalted above matter, even while cleaving to matter, as the flame cleaves to the torch. the monstrous head of the animal expre

RUBY TABLET OF SET

be_ and. 34. in al, had is actually. 35 "medu" means both_ and_ and is the_ of western magical tradition. 36. maat is the egyptian neter of_ and_ and her symbol is a. 37. the symbol used by both the church of satan and the knights templar with which crowley identified himself was the. 38. in babylonian mythology_ was the original watery chaos. 39. zoroaster professed that ahura did not create the masculine devil, but stated rather that this was an_ existence. 40. the yezidis worshipped the devil-god_ who took the form of a. 41. consciousness is the measure of, making actual that which otherwise is only. 42. manifestation separates creative thought into_ and. 43. the ancient egyptian calendar consisted of_ months of_ days with five_ days. the new year began on. 44. what is the sixth ingredi

oke of himself as having a feminine personality capable of actions of its own, and further having a definite place in his magical workings. he could be vociferous enough about things he did not like or approve of, and since there is minimal condemnation of homosexuality in his writings, one may deduce that he received a great deal of not only magical but also physical pleasure from such acts. the masculine crowley may have spoken of perversion, but the feminine side of him was never too far beneath the surface. the magus of the aeon of harwer may have had his confused and mistaken moments, but his clarity of vision pointed out in unequivocal terms the enormous power of sexual workings, and that at certain times under certain circumstances a homosexual working could generate the perfect imp

condemned or accepted, but regardless, there is a rarely openly spoken of between-the-lines subtradition to be found in both schools, suspecting that the homosexual magician can possibly access magic more easily than his heterosexual counterpart. is there any truth in this? i am not prepared to pontificate on this particular point; rather it is offered as a subject for discussion. each of us has masculine and feminine personality traits, and there are times when the masculine is more pronounced, while at others the feminine holds greater sway- regardless of gender. could this assist the homosexual magician in successful workings? perhaps so (and keep that "perhaps" in mind- remember, i will not pontificate here) homosexuality, if seen in the natural paths and plans of the cosmos, is not a

er al vel legis: the book of the law. 15. the diabolicon (statement of azazel) 16. black magic, chapter vi. 17. word of set (first part. quoted in full earlier in the text. 18. word of set (fifth part. that which is set just what is set? there is little actual need to do a physical to determine gender- ageless intelligence doesn't really need a gender, anyway. let us refer to that which is set as masculine for convenience. so what is he? the prince of darkness? the lord of the black flame? the sublime one? great brother and patron? rather odd anteater-looking thing? all of the above? more than the above? it is not possible to make a small package of the ageless intelligence of the universe, so there has to be more than honorable adjectives in that we know as set. we may gain some insight b

omplishment of our goals, and the inability to do anything meaningful afterwards) if there can be opposites in the four suits, then wands and disks are those opposites, the most active and the most passive. likewise, among the court cards the knight and princess are opposites, again the most active and the most passive, the most accomplished to the least accomplished. you yourself pointed out the masculine/ feminine opposites involved here. i read this to mean that your xeper will demand a complete change in direction, study, personality, or some aspect of your being which is central to it. your study of la-qin-al should enable you to understand what i'm talking about. if i were to point to a parallel in my own history, it would be that i had worked for several years with the neter shu, an

st discern the nature of the symbol. set: the egyptian symbol is similar. the greeks merely simplified it. think ptah- an oval and a line! ptah: the oval has traditionally been a symbol of what have been called feminine characteristics; passiveness, the negative, water, etc. all of this being based upon the oval's similarity to the yoni. the vertical line has been called a symbol of traditionally masculine characteristics; activity, the positive, fire, etc, as it is representative of the erect phallus. the definitions are sexist in nature and extremely subjective. set: your editorial aside, you are essentially correct. but why these symbols? ptah: if i recall correctly, during our conversation of the golden section, you said that survival of the will was an incidental occurrence to the xep

y important. the court cards can have different names in different decks (eg: the xultun deck calls the court cards lord, lady, warrior, and servant. but within traditional decks the pattern of court cards will be the same. you will find two greater and two lesser court cards (often elder and younger, or royal and not royal. look again to see two active and two passive court cards (often shown as masculine and feminine, respectively. these court cards are ordered greater-active, greater-passive, lesser-active, and lesser-passive.(28) we will discuss why later. unlike the king, queen, and jack in most playing card games, there is no value difference between these court cards- the knight is not "better" than the prince, just different. likewise, the numbered cards (ace through ten) within th

lated topics) now that i have your attention) some of the cards within the tarot are obviously sexually oriented; they include sexual symbolism. some cards picture people (singly or otherwise. all of the cards have some sexual or personal application. alchemical correspondences within the tarot can point to some of these sexually oriented symbolism. remember that wands (fire) and swords (air) are masculine suits, representing masculine elements with masculine characteristics, while cups (water) and disks (earth) are considered feminine suits, with feminine characteristics. this symbolism relies heavily upon our social archetypes, stereotypes, and traditions "men of action" and scholars have traditionally been males, while females have traditionally been considered more emotional and suppor

s (feminine, passive, then this will sometimes be interpreted to actually represent a woman, a female, with fiery leanings. if those even cards are 4 and 8, that lady is outwardly quiet and passive, quite feminine, and quite possibly intensely frustrated because her spirit wars with her outward image. if those even cards are 2 and 10, that lady is probably known to be quite active, perhaps almost masculine.(49) as may be obvious by these examples, it can be very difficult to determine whether, in any given reading, a card represents a person, or whether that card represents an idea. and if the card represents a person, does the card indicate the actual sex of the person, or a quality of that person, or maybe the person's personality? there is no simple, rote way to know this. with practice

ype of challenge (magically. the flavor of this rite is teutonic, but the magical formula is universal. i would be interested in receiving the feedback of those knights and dames who choose to perform this working, especially in circumstances which are unique to their particular ancestral background. i would also like to thank sir setnakt for his suggestions which helped to add more of a sense of masculine/feminine balance to the rite, and for the list of exercises he included to supplement the work. commentary sir setnakt (don webb, iii) although the order of the trapezoid has developed a spiritual technology from germanic approaches to the question of ancestry as a component of the individual, it should be remembered that the ancient egyptians were interested in this question as well. in

of set. below that level, mundane personality decisions intrude. no sexual preferences, no personalities, no mundane characteristics of any kind were considered; i.e: a biological male might be classified as male, female, or neither. males and females exhibit distinct characteristics of maleness or femaleness, either as active/ passive tendencies in the magical sense or that their neters express masculine or feminine traits, such as "active/ reactive, while the neithers exhibit "responsive" traits, since they are not limited to bipolar distinctions. neithers respond to neithers and react to the others, while the males and females react to every category. opposites and sames attract each other because they need an "identifiable polarity, while neithers attract one another. although they ca

uncil, such approval to be communicated to the high priest, the chairman, and the executive director by those council members individually. section 13.02 as used in these by-laws, the notation" following an initiatory degree means "this or any higher degree" section 13.03 all degrees of membership and all offices within the priesthood and temple of set may be held by persons of either sex. use of masculine pronouns in these by-laws is for simplicity only. section 13.04 any "written notice" referred to in these bylaws may be given in person, sent by postal mail, by commercial courier, facsimile, email, or other commonly used methods of written/typed communication. it is always the responsibility of the sender to ensure that the written notice was received by the recipients, especially when

SATANIC RITUALS

ver reference in this book is made to a priest, the role may also be taken by a woman who can serve in the capacity of priestess. it must be clarified, however, that the essence of satanism-its dualistic principle-necessarily imposes an active/ passive dichotomy upon the respective roles of celebrant and altar. if a woman serves as a celebrant, then for all intents and purposes she represents the masculine principle in the rite. the pervasive theme of active/passive (yin/yang) in human relations cannot be stifled, despite attempts to create matriarchal, patriarchal, or unisexual societies. there will always be those who "might as well be men" or "might as well be women" depending upon their endocrinological, emotional and/or behavioral predilections. it is far sounder, from a magical stand

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

china has 1,500 daoist temples. the basic form of daoist ritual is the jiao, or offering, done to pray for assistance from the gods. these offerings range from simple wine and food placed on a family altar to more complex ritual offerings that celebrate one of the many holy days of the daoist calendar. priests prepare for the more the yin-yang symbol represents the balance between light and dark, masculine and feminine. this balance symbolizes the harmony of the dao and is the goal of all daoists. royalty-free/ corbis. world religions: almanac 193 daoism elaborate offerings several days in advance by purifying all the robes, musical instruments, sacred scrolls, candles, and incense over hot oil. on the first day of such typical offering festivals, the priests form a procession through the

characteristics, expressed by the ninety-nine names of god, such as the strong, the loving, the everlasting, the caring, the merciful, and so on. allah is an abstract concept rather than a person. the word he is used to refer to allah because arabic does not have a word for it. like many european languages, nouns in arabic have grammatical gender, so that, for example, the word for fork might be masculine, referred to as a he, while the word for spoon might be feminine, referred to as a she. in arabic, the -ah ending in allah is a feminine form. but when allah is paired with the word hoowa, meaning he is, the masculine he and the feminine ending -ah cancel one another out, suggesting to the arabic ear that allah has no gender. submission to allah according to muslim belief, each individua

s a single entity that cannot be described by his attributes. he exists everywhere, is all powerful, and all knowing( omniscient. 3. god is incorporeal. this means that god does not have a body or any physical attributes, including gender. god is a he primarily because hebrew, the ancient language of the jewish people, does not have neuter words, that is, words whose grammatical gender is neither masculine nor feminine. 4. god is eternal. he has no beginning and no end. 5. prayer is to be addressed to god and to no other being. prayer is central to jewish life, and devout jews pray at least three times each day. 6. the words of the prophets in the tanakh are true. jewish scripture identifies fifty-five prophets, including seven women. these prophets spoke for god and helped to define the r

of religion would add mary, the mother of jesus christ (c. 6 bce c. 30 ce, to this list because mary has been venerated, or highly respected, by many christians throughout history. in modern times the feminist movement has renewed interest in goddess worship. feminists want equal rights and treatment for women. they believe that western culture and civilization have for too long been dominated by masculine principles, characteristics associated with men, such as aggression. feminism and goddess worship restore a balance by placing greater emphasis on feminine principles. many anthropologists (scholars who study human cultures and behavior) and archaeologists believe that the earliest humans may have worshipped goddesses more often than they worshipped gods. they believe that early people d

ew crops in the spring. many of these earliest cultures were matrilineal, meaning that the family tree was traced through the mother s, rather than the father s, ancestors. adaption and absorption of goddess worship goddess worshippers and feminists believe that monotheistic religions (those that believe in one god, such as judaism, christianity, and islam, suppressed feminine values and elevated masculine ones. gods, kings, priests, and fathers grew in importance at the expense of goddesses, queens, priestesses, and mothers. in some branches of judaism and christianity, for instance, women are not allowed to serve as priests. the merger of masculine and feminine in time gave rise to a number of pagan religions in europe, religions that absorbed the new male gods but continued to include g

s. in some branches of judaism and christianity, for instance, women are not allowed to serve as priests. the merger of masculine and feminine in time gave rise to a number of pagan religions in europe, religions that absorbed the new male gods but continued to include goddesses. the modern world has reinvented some of these religions. modern believers in these movements value the balance between masculine and world religions: almanac 383 neo-paganism feminine that such religions provide or they value the promotion of feminine deities over masculine ones. in elevating goddesses, neo-pagans tend to see the goddess in three aspects, represented by the waxing moon, the full moon, and the waning moon. the waxing (or growing) moon is the goddess in her youth and vitality. she is the maiden whos

is not noticeable to the average person. although wiccans take part in formal rituals, they regard the natural world, such as the blossom of a flower or a fertile field, as having the power to instill feelings of awe and mystery. a key belief of wiccans has to do with the nature of the divine. wicca is a duotheistic religion (a religion of two gods) that emphasizes the creative power of both the masculine and the feminine deities. the (usually unnamed) goddess is the mother, the source of fertility, abundance, love, and growth. her chief symbol is the moon. her other symbols include the cup, flowers, mirrors, seashells, and jewels. the god is associated with the hunt and is regarded as the source of all life. his symbols include not only the life-giving sun but also the sword, horns, the

wn fled, pilenko took his place, but the white army believed that she was a bolshevik and arrested her and put her on trial for treason. she narrowly escaped a guilty verdict and execution because the judge, daniel skobtsov, had formerly been one of her teachers. she was cleared of the charges. that year she and skobtsov were married and she became elizaveta skobtsova (in russian, skobtsov is the masculine form of the name while skobtsova is the feminine) it soon became clear that the bolsheviks were winning russia s civil war. skobtsova and her family, including her mother, decided to flee the country. their first destination was the nearby country of georgia, where skobtsova gave birth to a son, yuri. the family then went to yugoslavia, where a daughter, anastasia, was born. finally, the

, and tsuki- yumi, the moon god. among the aborigines of australia, the father of all spirits awakened the sun mother and gave her instructions for waking the spirits and giving them life and form. she repeatedly tried to follow his instructions, but when she returned to the father, he told her to do more, until he was finally pleased with her work. similarly, wiccans worship a god and a goddess, masculine and feminine principles of creation and renewal. common to most creation myths is the notion of a supreme being. the creation accounts of judaism, christianity, and islam see a single supreme god as responsible for all creation. similarly, zoroastrianism attributes creation to its supreme deity, ahura mazda; the ancient babylonians to marduk; and hindus to krishna, the cause of all cause

s the seas. 55 the epic of gilgamesh 61 the odyssey 73 sri guru granth sahib 85 wicca: a guide for the solitary practitioner 97 paper on hinduism 109 a duotheistic religion (from duo, meaning two) is also polytheistic, because its members believe in more than one god. these religions, however, do not worship a large number of gods or even several gods. rather, they worship a pair of gods, often a masculine god and a feminine god. as scott cunningham states in wicca: a guide for the solitary practitioner, wicca, with its belief in a male god and a female goddess, is considered a duotheistic religion. this belief in two gods stems from ancient religions that, for example, worshipped the sun and the moon and saw both a feminine and a masculine principle at work in the natural world. finally

he environment. cunningham points out that many of us are involved in ecology saving the earth from utter destruction by our own hands. wiccans acknowledge a depth of power far greater than that apparent to the average person, as stated at the 1974 meeting. they find power and divine awe in seemingly ordinary aspects of nature, such as flowers and trees. the creative power of the universe is both masculine and feminine and contained within each person: wicca, writes cunningham, reveres [respects and honors] these twin deities [called the god and goddess] because of its links with nature. wiccans seek the interaction of the outer and inner (psychological) worlds and, as cunningham writes, can contact and communicate with [the god and goddess] because a part of us is in them and they are wit

ess and god are equal; neither is higher or more deserving of respect. though some wiccans focus their rituals toward the goddess and seem to forget the god entirely, this is a reaction to centuries of stifling patriarchal religion, and the loss of acknowledgement of the feminine aspect of divinity. religion based entirely on feminine energy, however, is as unbalanced and unnatural as one totally masculine in focus. the ideal is a perfect balance of the two. the goddess and god are equal, complementary. inherent: part of the inner nature or essence of something. upstart: newly powerful. invocations: acts of prayer or calling upon a spirit or god. envisioning: forming a picture of. furnish: supply. manifest: clear to see, obvious to the senses. patriarchal: characteristic of rule by men, no

cans adhere to an ancient celtic practice of a trial marriage for a year and a day. consider the following. some people, including government officials and the court system, have not regarded wicca as a religion but more as a philosophy or a way of life. respond to this point of view. most mainstream religions that recognize a deity, such as judaism, christianity, and islam, think of the deity as masculine. explain how and why wicca recognizes a female as well as a male deity. define the word witchcraft as a wiccan might use it. explain how thewiccan use of the term differs from the popular use of the term. for more information books buckland, raymond. wicca for one: the path of solitary witchcraft. secaucus, nj: citadel press, 2004. 106 world religions: primary sources wicca: a guide for

SEPHER YETZIRAH WESTCOTT

ovah 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 chiim. alhim, often written in english letters as elohim, or by godftey higgins as aleim, seems to be a masculine plural of the feminine form eloah, alh, of the divine masculine name el, al; this is commonly translated god, and means strong, mighty, supreme. chiim is the plural of chi--living, or life. chih is a living animal, and so is chiva. chii is also life. frey in his dictionary gives chiim as the plural word lives, or vitae. the true adjective for living is chia. elohim chiim, then, apart fro

gods of the lives, i.e, living ones" rittangelius gives dii viventes "the living gods" both words in the plural. pistorius omits both words. postellus, the orthodox, gives deus vivus. the elohim are the seven forces, proceeding from the one divine, which control the "terra viventium" the manifested world of life. 6. god. in this case we have the simple form al, el. 7. sepharim. sprim, the plural masculine of spr, commonly translated book or letter: the meaning here is plainly "forms of expression" 8. numbers, letters and sounds. the three hebrew words here given are, in unpointed hebrew, spr, spr and sipur. some late editors, to cover the difficulty of this passage, have given spr, spur, sipr, pointing them to read separ, seepur, saypar. the sense of the whole volume appears to need their

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

thest east. his forehead was lofty, and his eyes so penetrating yet so calm in their gaze that the prince shrank from them as we shrink from a questioner who is drawing forth the guiltiest secret of our hearts "what would you with me" asked the prince, motioning his visitor to a seat "prince of" said the stranger, in a voice deep and sweet, but foreign in its accent "son of the most energetic and masculine race that ever applied godlike genius to the service of human will, with its winding wickedness and its stubborn grandeur; descendant of the great visconti in whose chronicles lies the history of italy in her palmy day, and in whose rise was the development of the mightiest intellect, ripened by the most restless ambition, i come to gaze upon the last star in a darkening firmament. by th

TELESMATIC FIGURES

cannot apply to the world of tylzta (in only a limited sense into ayrb, a telesmatic image in ayrb would be thou conceded) telesmatic forms are thusly attributed unto aryzty. let the adept be warned not to apply a telesmatic image 3 to a divine name in tylzta. the image would be of aryzty, and in aysa, it would be an elemental form. thou shall determine the sex of thy form by the predominance of masculine or feminine in the totality of the letters. thou shall avoid a jumbling of the sexes in the same form. divide into as many parts as there are letters commencing from the first letter and the upper part downward in order. irrespective of the testimony of the letters, some forms are inherently masculine or feminine based on tradition and sacred writings. example: sandalphon has a predomina

ne or feminine in the totality of the letters. thou shall avoid a jumbling of the sexes in the same form. divide into as many parts as there are letters commencing from the first letter and the upper part downward in order. irrespective of the testimony of the letters, some forms are inherently masculine or feminine based on tradition and sacred writings. example: sandalphon has a predominance of masculine letters but tradition dictates this form to be feminine. should thou wish to build up an elemental form of the name, thou will employ the colors of the path to which the letters apply. while this may at first seem awkward to the adept, thou will soon discover its elemental potency through practice. example of the letter a briatic plane- rather masculine than feminine, a spiritual figure

warrior type with winged helmet, face angelic, yet fierce. body& arms mailed and child-like. legs and feet, mailed with buskins, and wings are attached to them. assiatic plane- lunatic at times given to fits of mania. evil! bordering between bird and demon. angelic and spiritual forces of divine light have no gender in the grosser understanding of the term. thou mayest classify them according to masculine or feminine sides. gender is stronger in the lower forms such as elemental spirits, planetary spirits, olympic spirits, kerubic forms, fays, etc. thou wilt observe that in the higher forms, gender is correlated by either steady, firm or rushing. firmness is of the feminine nature, rushing is of the masculine. thou will know that although letters are classified by masculine and feminine

l spirits, planetary spirits, olympic spirits, kerubic forms, fays, etc. thou wilt observe that in the higher forms, gender is correlated by either steady, firm or rushing. firmness is of the feminine nature, rushing is of the masculine. thou will know that although letters are classified by masculine and feminine, it must be noted that all letters containeth both qualities. those, then, that are masculine rather than feminine are more rapid in action. those that are more feminine are more firm and steady. certain others are epicene, yet inclined rather to one nature than another. 4 there is another method of assigning gender based upon whether or not the sound of the hebrew letter is arrested or prolonged. if the former it is masculine, if the latter it is feminine as follows: sound prolo

ine rather than feminine are more rapid in action. those that are more feminine are more firm and steady. certain others are epicene, yet inclined rather to one nature than another. 4 there is another method of assigning gender based upon whether or not the sound of the hebrew letter is arrested or prolonged. if the former it is masculine, if the latter it is feminine as follows: sound prolonged (masculine) aleph-broad a beth-b-bh vau-u,v, oo zayin-z caph-k, kh nun-n samekh-s ayin-o, ngh, au qoph-q, qh resh-r shin-sh, s sound arrested (feminine) gimel-g, gh daleth-d, dh heh-h cheth-ch (gutteral) teth-t yod-i, j, y. lamed-l mem-m peh-p, ph tzaddi-tz 5 telesmatic attributions of the letters of the hebrew alphabet a spiritual. wings generally, epicene, rather male than female, rather thin typ

telesmatic attributions of the letters of the hebrew alphabet a spiritual. wings generally, epicene, rather male than female, rather thin type. b active and slight. male. g grey, beautiful yet changeful. feminine, rather full face and body. d very beautiful and attractive. feminine. rather full face and body. h fierce, strong, rather fiery; feminine. w steady and strong. rather heavy and clumsy, masculine. z thin, intelligent, masculine. j full face, not much expression, feminine. f rather strong and fiery. feminine. y very white and rather delicate. feminine. k big and strong, masculine. l well-proportioned; feminine. m reflective, dream-like, epicene, but female rather than male. n square determined face, masculine, rather dark. s thin rather expressive face; masculine. u rather mechani

line. z thin, intelligent, masculine. j full face, not much expression, feminine. f rather strong and fiery. feminine. y very white and rather delicate. feminine. k big and strong, masculine. l well-proportioned; feminine. m reflective, dream-like, epicene, but female rather than male. n square determined face, masculine, rather dark. s thin rather expressive face; masculine. u rather mechanical, masculine. p fierce, strong, resolute, feminine. x thoughtful, intellectual, feminine. q rather full face, masculine. r proud and dominant, masculine. c fierce, active, epicene, rather male than female. t dark, grey, epicene; male rather than female (these genders are only given as a convenient guide) in the vibration of names, concentrate first upon the highest aspirations and upon the whiteness

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

now walks to and fro in the earth like a lion seeking whom he might devour. his aim is to ruin god's creation, to bastardize and corrupt it, to change it into what he is a monumentally ugly and warped creation, totally opposite of what god intended. man and the world must be ruined, destroyed, transformed into a barren, non-producing, hideously shaped wasteland. men are to be made feminine; women masculine. marriage is to be perverted. no longer between man and woman, it shall be used also to join men with men and women to women. abortion the reckless slaughter of innocents is to be applauded. sex is to become rife with perversion. children are given over to the terrible passions of lustful pedophiles. spiritual values are converted to material desires. false gods are exalted. false bibles

ation" of the presidency of the united states. moreover, at the bush conference, the positioning of furniture and accessories (chairs/tables) provides the classic masonic lodge ritual arrangement, plus we have overall the mason square and compass within a circle design. the red roses in the middle are also symbolic in that they represent the feminine aspect (vagina) while the eagle represents the masculine aspect (phallus. that ravenous dark bird 249 interesting stuff by peggy noonan. we must remember that president truman was a 33rd degree mason "peace" to a mason means something entirely different than the same word means to you and me. in fact, to a mason, peace is defined according to the hegelian dialectical process of doublemindedness. thus, the hegelian motto "perpetual war for perp

at the foot of pike's justice department statue is a masonic female figure representing lady justice, holding a banner with the 33rd degree double-headed eagle and the triangle of freemasonry. the androgyne, a combination creature of male and female, symbolizes the hermaphrodite principle of the two-faced entity or two-headed eagle. in the jewish cabala, this strange creation of the feminine and masculine principle is known as "adam kadmon" both adam and eve, a golem. this conjunction of opposites is part of the science of alchemy, or hermeticism, and is especially beloved by occult magicians. in witchcraft, it is known as the joining of sun and moon, and sacred sex rituals are common. janus, roman two-faced "god of the sun" was said to be the "keeper of the keys" to the invisible spirit

double triangle, the seal of solomon, also called the hexagram, is of great interest. this seal, known as the magen david of the jews, is actually composed of two triangles, superimposed on each other. one triangle pointed upward represents the flesh or material matter and the male generative act; the other, pointed downward, signifies female sexuality and the spiritual plane. therefore we have a masculine and a feminine triangle integrated. this indicates sexual union, the sex act, and the reconciliation of opposites, yin and yang, or god and satan. the blasphemous suggestion in the symbol becomes clear. remember: everywhere in the world of illuminism, we discover sexual connotations. theirs is a sex cult; indeed it is the world's greatest sex cult; yet, the illuminati use symbols and sig

THE BLACK LODGE

a spiritual entity. yhshvh, the adept, the son of man, is tiphereth. and the solar man, the son of the sun, is the solar intelligence manifesting below the abyss; unity- 111- multiplied by 6 (tiphereth) equals 666, the son of the sun, the great seven headed beast (cf liber cccxxxiii ch 49) or the seven sephiroth below the abyss. this seven headed beast who has ten horns (the manifestation of the "masculine" aspect of the creative power in the ten spheres of the tree of life) is a subject for the dominus liminis of the a .a. and for the inner sphere of our own order and it cannot be more openly discussed in this place. as to the demoniac entities, their nature must be clearly understood. the process of evolution demands a continuous interaction of all forms of life: through the attrition th

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

ree nails and the open end down, wards off evil. in the old days, sailors used to see to it that a horseshoe was nailed to the foremast of their vessels to keep witches and wizards from cursing the voyage or damaging the ship. some traditions prescribe the hanging of a horseshoe in the bedroom to prevent nightmares from invading one s sleep. if the horseshoe is tacked points upward, the sleeper s masculine powers will be increased. if the sleeper is female, her latent powers will be awakened if the points are facing downward. knocking on wood the old superstition of knocking on or touching wood to ensure continued good health or fortune remains common today. one often hears the expression used after someone has stated something like, i ve never had a toothache, then quickly adds, knock on

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

hister h refers to a geographical region, rather than a person. some believe that nostradamus foresaw the downfall of communism in a quatrain that says gthe law of more h (a widely read treatise on communal living in nostradamus fs time) will be seen to decline because of ganother much more attractive doctrine. h but the seer missed his target on another interesting prophecy that had to do with a masculine woman, who, at the time of the double eclipse in july and august 1999, would rise to power in russia. according to some interpreters, nostradamus foresaw the decline of the papacy in the year 2000. while some may argue that such a decline has begun, others will counter that in many ways the papacy has a greater world influence in the twenty-first century that it has enjoyed for quite som

THE GOLDEN ESSENCE

the deepest layer of the nature of anything- the mysterious motions of fate are the deepest reality of any place or being. this is why no one and nothing is separate from fate, nor can they be separate from her. the daughter, tara de rosilea it must be remembered that the dark mother-source of all did produce offspring- as we shall see in the short section below on the father; she birthed a great masculine force or being, who was and is the active presence of nature s life and activity, the all father who would be responsible for her aiding her fertility and generative powers from that time onward. some people see this great being, this father nature, as another side of herself, a hidden, active side, brought into expression from within her dark mystery. this is only a point of speculation

gs and bearers of the cunning fire, and their children likewise acts as bearers of it, and channels for it) is very important to understanding the deep significance of the bread and wine in the meal sharing rite. the father, or the horned one and the son, earendil, or the lightbringer here we come to the figure of the great father nature, the horned god, who is the primal and all-pervasive divine masculine force of nature. even though he is referred to as the earth father or the earth god, for he is the masculine spirit of the land, it is important to remember that he is the god of nature as a whole- the waters and the sky as well. this is the root of the all father conception. he is the father of all life, all plants, animals, humans, and the other gods, all of whom he sired with the dame

y western mythology. the child is the culmination of entire mythologies; he is the child of the daughter who bears him after all of her ordeals, the daughter who, when taken as a metaphor of the human soul, shows us that the child is the fated outcome or the divine being/reality that will emerge from each of us when our own many involvements in life, death, and fate comes to a culmination. in the masculine mysteries, we have the story of the lightbringer s fall or descent into the world or into matter, which is a metaphorical way of describing the entry of the divine fire into the clay of the mortal world, or into us. his fall into involvement with matter would culminate, after the eons, with his second birth as the child, the perfection or distillation of the divine essence that became pa

on to their children, which gives them the hallowed status in tradition of being the members of the distaff line, or the means by which ancestral spirits return to incarnation. it was the red line, the blood or womb line of the mother s family that the dead used to re-enter serial time in the form of reborn humans; this is a deep mystery that 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

r 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 basic sense, is an important theme. fertility mysteries, linked to the sign of the phallus and even to lightning, rain, and thunder. but these mysteries, that of organic survival and propagation, are only the first layer; the emergence, evolution and entry of fire and ligh

basic sense, is an important theme. fertility mysteries, linked to the sign of the phallus and even to lightning, rain, and thunder. but these mysteries, that of organic survival and propagation, are only the first layer; the emergence, evolution and entry of fire and light, and therefore cunning and crafting, into mankind and the human world, is the central focus. blacksmithing, a traditionally masculine task and art, was the best overall metaphor and representation for masculine craft, for using creativity, will, skill, and fire to shape the raw ores of the earth into precious metals and treasures. this is a great metaphor for man s ability to use the fire and the word to shape the world, to be a creator himself, and not just a created or birthed being. the son of the father, or the lig

is the only reality. the housle rite is our way of declaring that fact and showing it to all levels, from the subtlest, to the most material, in the form of a meal around an altar or a table. female redeemer, male consecrator and now for the last: some people have looked at the housle rite and asked a very good questio n, one that deserves answering. they have seen that the wine is symbolically a masculine substance, and the bread a feminine one, but noticed that the dame or the daughter is called upon to consecrate the wine, and the father or the master is called upon to consecrate the bread. why is this? simple. in the mythology, it was the role of the dame, in her final function of dame wisdome, to redeem the horn child, to renew him when he was in need, and to this end, he returned to

d, who is the wine, and see that it finds the stability and wisdom that he needs to complete his task of renewal, which he does. without her, he could not have done it. and by the power he gave to each human being, we can bring forth his completion, through this sacrament, regenerating ourselves, and our own world. the father or the master is called upon to consecrate the bread, because it is the masculine force that consecrates the female, and the earth, with the fertilizing power of life that allows the feminine to complete the task of procreation; the sky fertilizes the ground, and the earth father mates with the earth mother to co-create her plenty. but more than that, the blessing of the father/master of the bread shows the mythological pattern of the horn child, the glorified essence

THE HOLY ROSARY OF THE BRETHREN

four elements directed by the divine spirit. the physical shape of the rosary is in the shape of c; the symbol of a over the cross of corrosion. therefore, the adept is forewarned that the inner work must always proceed the outer work, that in a sense to the true adept, the outer work does not exist in that all is an extension of the inner work. one will also observe that its shape is symbolic of masculine and feminine united on the cross in perfect harmony through self-sacrifice unto the higher. many and great are the mysteries of the rosary. 3 color of rosary: black: while the color is not particularly important, the initiate must remember that colors are forces. thus, most rosaries are black to denote the change brought forth through the process of putrefaction. this fits well with the

THE LUCIFERIAN PATH THE WITCHES SABBAT MICHAEL W FORD

e light, therefore being a barrier and initiation aspect of the self and such conceptual matter. the numerical 666, described by aleister crowley is the number of the beast3, which is inherent in the sun in the zodiac. the sun is also associated with the adversarial triad, being shaitan (set) typhon, apophras (apep) and besz, a god of 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, t

THE MAGICIAN S KABBALAH

ain) he states "infinite space is called the goddess nuit, while the infinitely small and atomic yet omnipresent point is called hadit. this is the basis of all cosmology, which refers to the known, the unknown, and ultimately, their interaction. yod in chockmah the "first swirlings" of chockmah can be seen as the shadowing of both the yod of ain and the stage of ain svph in the three veils. the masculine potency of this sephirah, in its position at the top of the positive pillar, can also be seen in the glyph of yod as representing either the hand or the seed. in the symbol of the hand we see the movement and sign of action as kether expands forth into the "explosion" or "big bang" of chockmah. as the "seed, yod represents the principle of all things, potential in the aleph of kether (th

THE MIDDLE PILLAR

iris, isis, and horus are an excellent example. this is true also of the christian system where, upon careful consideration we find the holy ghost defined as a feminine aspect of godhead.11 and in the hebrew qabalah we have the trinity on the tree of life of chesed("mercy, gevurahl2("might) and tiphareth("equilibrium" or "beauty. co-relating this latter triad with traditional symbolism, chesed is masculine, referred to jupiter, a paternal wisdom symbol. gevurah, feminine, is attributed to mars, indicative of great power. one alchemical aphorism expresses this duality in the words "man is peace and woman is power" bearing all these in mind, we conclude that as chesed represents the father and gevurah the mother,l3 so tiphareth which is beauty, is the reconciler between them. interestingly e

by c. g. jung (london: paul trench and triibner, 1931. 11. in hebrew doctrine this energy is linked to the shekinah, the feminine "presence" or "dwelling place" of god. 12. or geburah. the hebrew letter beth has the dual sound of either "b" or "v' 13. applying gender to something as abstract as the sephiroth can be a tricky thing. in some schools of thought chesed is seen as feminine and geburah masculine. for the most part each sephirah contains certain aspects of both sexual polarities. no one sephirah is simply all masculine or all feminine. 14. the buddhist doctrhe of moderation-the avoidance of extremes. 15. the system referred to here is thelema, as envisioned by aleister gowley. 16. from the adeptus minor ritual. regardie, the golden dawn, 237. 17. a severe mental disorder. psychos

hat this is figurative speech, and that the spatial analogue does not hold good here-are what we name the chiah and neshamah. these would correspond to the anima and the animus in the system elaborated by jung. again referring to the chinese mystical text commented upon at length by jung, we will see that according to the chinese the whole of nature is permeated by two principles, one positive or masculine, the other negative or feminine. these are named the yang and the ym.9 these two principles are present in the human psyche, and looking at it from the widest possible point of view, we could assume that the conscious level of the mind is the yang, and the unconscious is the yin. but this division, because it is the widest generalization, is inadequate and is capable of further classific

y only his physical body is positive. his etheric body is purely negative. on the other hand, while the female is commonly supposed to be the negative of the two sexes, it is really her physical body that is negative, for her e t h i c body is positive, and the real creative pole of the sexes. it will readily be conceded that every person is psychologically bisexual.11 he is a combination of both masculine and feminine elements, and within him operate the yang and the yin. in man the feminine elements, and in the woman the masculine or positive traits, are alike unconscious. and the deepest and truest archetypes of these unconscious traits are in the anima and animus, the chiah and neshamah. here, after a fashion, is the explanation of the frequently observed phenomenon of the unparalleled

on, is the explanation of the frequently observed phenomenon of the unparalleled tenderness and love of which many a man is capable, and the harsh and me1 lengths to which certain types of women may go when infuriated or aroused. tme, therefore, to its compensating or balancing principle, the soul or unconscious of a man has a feminine bias which we refer to the anima, while that of a woman has a masculine bias, the animus. this latter is defined as a constantly changing figure, its energies in a state of continuous fluctuation. the animus is not a persistent unvarying figure as is the anima. the typical woman finds her conscious feeling expression centered in one person of the opposite sex; she is monogamous externally. but, internally her unconscious is apparently polygamous "for the nam

figure, its energies in a state of continuous fluctuation. the animus is not a persistent unvarying figure as is the anima. the typical woman finds her conscious feeling expression centered in one person of the opposite sex; she is monogamous externally. but, internally her unconscious is apparently polygamous "for the name of her animus might be 'legion' he represents the logos principle,lz the masculine reason of her unconscious nature" on the tree of life, this animus principle is equivalent to chiah, the will; this word also means life, animal life. this principle is the first creative vehicle of the es, as its other pole is neshamah, understanding and love. the will is in essence a dual principle; it presupposes a beginning and an end. for obviously to will a thing is at once to admi

. 7. the collected works of c. g. jung #13, alchemical studies. 8. the word it is the english translation of the latin word id, which freud used in his theories (the german translation is es) to avoid confusion we have italicized the word it throughout the text to indicate where regardie was referring to the freudian id. 9. on the qabalistic tree of life, yang energy can also be attributed to the masculine right-hand pillar called yachin, while yin energy corresponds to the feminine left-hand pillar of boaz. 10. this is similar to the golden dawn teachings concerning the sub-elementsthat each element contains a mixture of the other elements as well. 11. again, a mixture of the elements. 12. logos is greek for "word" it represents the creative principle. 13. the supernals are the three high

of times on their own over a period of a few weeks to be certain that it is effective. it can also be done entirely solo if preferred) anima and animus the second step in the process of individuation is defined by the encounter with the animus or the anima. the anima is the embodiment of the reflective feminine nature of man's subconscious, while the animus is the personification of the creative masculine nature of a woman's subconscious. both are "soul images" whch usually manifest themselves in anthropomorphic form as "fantasy lovers" in dream and imagination. animus and anima have a direct relationshp with the persona or mask-if the persona is emotional, the soul image is rational, and vice versa. they are two of the most important archetypes, often influencing how we respond to member

. it is that part of us that is nearest to god, the most perfect level of the self. the yechidah is the supreme undifferentiated quality of mind that is pure, unexpanded consciousness. it simply is "i am that i am" the chiah or life force, located in chokmah, is the highest active principle in the human soul. it is our divine will, our inquisitive urge to become more than human. symbolized by the masculine soul image of the animus, or the figure of the supernal father, the chah is the source of our powers of action. the sub-division of the neshamah (as distinct from the greater neshamah, is the intuitive soul located in binah, although it lends its name to the other supernals as being generally descriptive of the soul's greatest aspirations. it is also the most approachable of the three su

o the heart chakra. analysand: a person who is undergoing psychotherapy. analytical psychology: a term used by c. g. jung to describe his particular method of psychotherapy. anima: an archetypal "soul image" which is the embodiment of the reflective feminine nature of man's subconscious. anima mundi "the soul of the world" animus: an archetypal "soul image" which is the embodiment of the creative masculine nature of woman's subconscious. apas: derived from a sanskrit word meaning "water" the tattva associated with the element of water. its symbol is the silver crescent. aral: a ruling spirit traditionally associated with fire, though in modern times associated with air. archetype: often referred to in jungian psychology to mean a preexistent idea, mode of thought, or godform that manifests

THE PATH OF KABBALAH

ust be genuine! the thing is that the aim must be to give that pleasure to the creator 70 of 273 and not remain on a beastly (animate, egoistic level. what should change is the principle of reception, the approach to pleasure. the entire creation consists of a will to receive; there is a feminine root in how we relate to the creator (in the sense that we are receivers. the desire to bestow is our masculine root (in the sense that we want to give. consequently, creation itself is divided to a feminine side and a masculine side. if creation adopts itself to the light and becomes like it, then it is considered the masculine part. if it remains outside the light, a receiver, then it is considered as its feminine part. there is another division, by which the masculine part is the upper nine sef

remains outside the light, a receiver, then it is considered as its feminine part. there is another division, by which the masculine part is the upper nine sefirot and the feminine part is malchut. every thing that happens in this world is a consequence of the dismemberment of the soul of adam harishon to 600,000 spiritual souls. these parts are at varying levels of correction and should fulfill masculine and feminine parts interchangeably, meaning they should sometimes follow the right line (bestowal, masculine part) and other times they should follow the left line (reception, feminine part. all the names in the torah are names of spiritual attainments in the spiritual ladder. but in order to attain a certain name, you must play both the masculine and the feminine parts, meaning the righ

part) and other times they should follow the left line (reception, feminine part. all the names in the torah are names of spiritual attainments in the spiritual ladder. but in order to attain a certain name, you must play both the masculine and the feminine parts, meaning the right and left lines. for example: in the degrees of pharaoh, moses, israel, and a gentile, there is both a feminine and a masculine part. but each name can only be attained once and in a certain degree. man and woman are a union of between zeir anpin and malchut of the world of atzilut. its essence and degree create different names and a higher spiritual degree. the male and female states are set in each of the 125 degrees. if that is the case, then how should men and women behave in this world? each according to the

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

at flaming pentacle which flares on the dim horizon of hope. all is night, yet all is expectation; herculean is the task, yet the heart is that of a titan. blake saw that gprisons are built with stones of law; brothels with bricks of religion, h and so does crowley. both in their sagacity perceive that the one great crime is that of exclusiveness. the christian failing to see this, worshipped the masculine power of wisdom and neglected the feminine power of intelligence, his god was as the god of most religions a veritable he-god, therein lay his fault; the only philosophy perhaps that grasped the truth was that of the qabala. the microprosopus was neither masculine nor feminine, but androgynous; and it was left for william postel to utter one of the greatest world truths when he said, gth

s the gallpervading, h the gnon ens h dwelling in the gnon est, h it is inscrutable to man fs mind; this vast pleroma, corona summa, the all, is formless, and is symbolized by a circle, it is nothing. as the ain soph is the closed eye of the unknown darkness, so is macroprosopus, who resides in the crown kether, the open eye of the vast countenance. and from macroprosopus through wisdom (chokmah, masculine) and understanding (binah, feminine) there is emanated the lesser countenance. microprosopus. the relation between these two is idealistic, being the relation of the absolute as it really is, to the absolute as it is conceived by man. and it is the search after this relationship. god. that crowley so frequently and ardently depicts. awful and terrible is its path; the very blood of the h

THE TAROT OF C C ZAIN

o penetrate the three realms of existence--physical, astral and spiritual--which are signified by its stories. the lunar crescent, symbolizing the feminine attribute, is above the tiara to indicate that in occult science the intellect should be guided by the intuitional, or psychic powers. that is to say, in the occult sciences the feminine qualities of the mind are often of superior value to the masculine, or rational. the woman is seated to show that will united to science is immovable. isis unveiled--arcanum iii. in divination, arcanum iii may be read briefly as marriage or action. arcanum iii is figured by a woman seated within a radiant sun. the rays from this sun number thirty, the number of degrees in one zodiacal sign. the woman is crowned with twelve stars, to represent the twelve

un holding a golden urn and a silver urn, and pouring from one to the other the conducting fluid of life. the genie is crowned with flame to indicate that it is a spirit; and its feet are winged to signify its rapid movements. the fluid transferred from one urn to another is the symbol of transmutation; and the eight rays of the sun which show behind the genie's head signify that the positive, or masculine, forces of the universe are exactly equilibriated by the negative, or feminine, forces. the cloak over the shoulder of the spirit indicates the perpetual fecundation of matter, as symbolized by the cloak, by spirit. this ensemble pictures the combination and interchange of masculine and feminine forces throughout nature, working ceaselessly in all kingdoms, as the instigators and cause o

THE ABYSS AND TABAET

ht. the very passing of power in the circle of witchcraft and sorcery is the averse way of bringing into union daemon and man, the intent of the adversary is life and the immortality of the spirit. as luciferian witchcraft and liber hvhi provide a foundation of sorcery which incorporates an interwoven praxis of antinomianism and self-deification, the essential origins of the daemonic feminine and masculine should be further understood by its origins. what is regarded as common knowledge depicts that the luciferian spirit, what is found are the associative traits and that the adversary has existed long before christianity. the avestan texts as well as the denkard provide a wealth of knowledge of ahriman from a right hand path point of view, consider as such a veil which can only be passed t

ee will 'as his very essence. the lightening which emerges from the abyss manifests upon earth, the storm bringing shadow called daemon can be only comprehended once the seeker enters the circle, wherein all gods and demons meet in the flesh! the adversary opens forth serpent eyes, finding all in the primal darkness and with an inner fire awakening the clay on man! yet it is the compliment of the masculine in lilith or az or the earlier jahi who is the fiery compliment which rouses her mate to manifest upon earth! the feminine which is the essence of lilith is just as her mate samael, in the form of leviathan does she inspire his mind just as from his mouth go burning lamps and from his nostrils as smoke which infused the sacred fire with the adversarial chaos of strife! this primal essenc

hich exists in the depths of the mind, guided up through the darkness with an inner fire of rahab, the angel of violence, whose breath is the lightening of inspiration and self-deification. this ancient spirit rises up from the oceans in our bodies and envenoms our spirit to the possibilities of our deification! from the great sleep does the adversary come forth as the balance of the feminine and masculine, the primal path of the black and red serpent. rahab, who makes the orbs of light dark with its presence, a shadow cast upon the self-righteous and weak. as ahriman did he first create the predators of the earth, wolves, serpents, flies, scorpions, did his fire of darkness create the six archdaevas who bring wisdom and power to mankind, against the mindnumbing arch-angels of ahura mazda

the six archdaevas who bring wisdom and power to mankind, against the mindnumbing arch-angels of ahura mazda. was it not jahi whose voice of inspiration rouse the dragon from his slumber, bringing chaos and motion into this world? yet ahriman brings order as well, knowing that stasis is death and the spirit must continually move forward. the adversary s origins are found in both the feminine and masculine, that balance must bring the lively intelligence of existence. here is the sacred cup made from the human skull, to drink of it s elixir is to taste the lifeforce which illuminates and makes free the spirit! one may refer to the name of ahriman or angra-mainyu for a source of the adversary on earth. the root of the word mainyu is the avestan word, derived from the latin mens meaning the

magical practice in certain texts, azanigin being a name of the dark goddess and which such satanic magick was practiced. what is underlying is not what order practices what, rather that the demonic feminine or the fiery inspiration itself is central to initiatory development. my grimoires or books of the adversary, luciferian witchcraft and liber hvhi deal exclusively with the dark feminine and masculine as equal forms of the adversary and luciferian practice, something which requires more discipline to work with in terms of initiation as it requires balance and the application of reason to achieve magical results. one may consider the demon of the void mentioned in john dee s diaries who is called coronzom, known by modern enochian and thelemic students as choronzon. this demon is consi

rectly magickal experiences like those you yourself have experienced- develop both the character of the individual and their magickal abilities. in short, from the satanic novice, the satanic adept is produced- falcifer order of nine angles consider the very nature of the adversary, the wicked dragon whose very essence was continual change, self-mastery and power. his and her forms are many, from masculine to feminine to the effeminate. the barbarian and violence embodied soldier to the diplomatic statesman, the psychologist to the murderer. the adversary is made great in this world by the individuals who manifest it in our material world. the children of the lie are many, legion, our visual appearance is often bold to even normal or bland. many of our kind are those who go unnoticed in so

a powerful luciferian ideology and methodology of ritual and daily-life practice which transforms the mind into the spirit of the adversary. liber hvhi: magick of the adversary liber hvhi explores the qlippothic spheres, ritual sorcery based on the ancient cults mentioned in the avesta of yatuvidah, daeva-yasna (demon-worshippers) persecuted by the zoroastrians. the roots of the adversary as the masculine and demonic feminine are explored from hebrew and ancient persian sources, to a living and potent left-hand-path initiatory system. beginning with an inversion of the catholic rite to instead practice exorcism, the inverted and created rite is aimed at possession or liberating the shadow self into a viable, productive focus. the 22 cells of the qlippoth along with the infernal spheres ar

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

te reciprocally with either: but when the refinement of art adopted the human form, it was represented by mixing the characters of the 1 genes, c. i. 2 philo, de leg. alleg. lib. ii. 44 on the worship male and female bodies in every part, preserving still the distinctive organs of the male. hence euripides calls bacchus qhlummorfoj,1 and the chorus of bachannals in the same tragedy address him by masculine and feminine epithets.2 ovid also says to him, tibi, cum sine cornibus adstas, virgineum caput est. 3 alluding in the first line to his taurine, and in the second to his androgynous figure. the ancient theologists were, like the modern, divided into sects; but, as these never disturbed the peace of society, they have been very little noticed. i have followed what i conceive to be the tru

TYSON DONALD NEW MILLENNIUM MAGIC

ranging them in con- trasting pairs around the sun. in fact, balanced pairs are impossible. no other plan- et except the sun adequately balances the moon, and no planet at all can successfully balance mercury, which is solitary and unique among the wandering bodies. the sun may be central astronomically, but it can never be central magically because it is by its nature unbalanced. it is blazingly masculine where neutrality is demanded. it is yellow, and to be neutral, it must be colorless. it has an observable sphere, allowing it to balance in this respect only another observable sphere. philosophically, the sun is at the extreme masculine active end of a linear scale and balances its heavenly mate, the moon, which is at the extreme passive feminine end. between them lie the remaining five

must be colorless. it has an observable sphere, allowing it to balance in this respect only another observable sphere. philosophically, the sun is at the extreme masculine active end of a linear scale and balances its heavenly mate, the moon, which is at the extreme passive feminine end. between them lie the remaining five planets, also arranged in pairs about a theoretical center. jupiter is the masculine mate of feminine saturn. mars is the masculine mate of feminine venus. but mercury has no mate, for the simple reason that it embodies both mascu- line and feminine elements within itself. as a magical symbol, mercury is balanced and complete. because of this balance, it neither needs to be, nor will tolerate being, paired to any other planet. xvi new millennium magic as is explained in

erstanding of magic required mental and physical maturi- ty. the best age for studying magic was said to be from the mid-twenties to around the mid-forties. younger people were held to have insufficient life experience. those older were considered too set in their ways for original thinking. as with any general rule there are many exceptions. there are two broad styles of magic that may be termed masculine and femi- nine, in the traditional senses of outward thrusting and inward receiving. the first is vigorous and rigidly structured. it relies on symbols and words extensively, and attempts to impose order upon the world with the brute force of human will. it tends to be highly rationalistic and divorced from nature. the second is less showy and more organic. it relies on herbs and effigie

mpts to impose order upon the world with the brute force of human will. it tends to be highly rationalistic and divorced from nature. the second is less showy and more organic. it relies on herbs and effigies, scents and colors, song and dance. it draws energies from the cycles and rhythms of the natural world and the human body, and is intuitive rather than cogitative. in more conventional terms masculine magic would be called wizardry or theurgy, and feminine magic would be called sorcery or witchcraft. both sexes practice both forms of magic, since everyone is innately androgynous, as the psy- chologist carl jung recognized with his concepts of the anima and animus. with- in the unconscious of each woman there is a hidden masculine persona, and within each man a concealed feminine perso

rominent western interpretation of the cross is endurance-to stand against time and change with a fixed purpose, unbroken and unbreakable. the germanic rune nauthiz (nyd, which means roughly "the will to endure' takes its form from an irregular cross: q. the christian cross is not regular, but has a vertical arm that is considerably longer than the horizontal. this signifies symbolically that the masculine, active principle is exalted in christ over the passive, feminine side. the vertical ray is akin to the primal lightning and is always the male principle. the horizontal ray sug- gests the surface of the primal sea and is always female. also, the intersection point of the christian cross is near the top, indicating a movement toward the light. for these reasons it emphasizes triumph and

ry stands for the self of the magus, the center of his or her universe, and is placed at the balance point midway between the sun and moon where all forces converge and mingle. the remaining four planets are assigned to the elements at the corners of the square. mars-venus and jupiter-saturn are pairs of opposites and must be opposed to each other across the center. mars and jupiter are by nature masculine and should be placed on the right side of the square, as viewed from the back; venus and saturn are feminine and are to be placed on the left side. this still does not solve the problem of the exact placement of the four ele- mental planets. should mars, for example, be on the upper or lower right corner of the square? for the answer to this question the other form of the hexagram must b

ecomes possible to rationally assign the four elemental planets to the points of the hexagram. the descending lightning bolt streaks from the sun to the moon and along its path are found the planets that contain the symbol of the sun, the circle. the reflected ascending bolt flies from the moon back to the sun, and on it are ordered the planets containing the lunar symbol of the crescent. mars, a masculine and fiery planet, will be located on the descending sigel on the right side of the hexagram because the right is active. venus, opposite of mars, feminine and receptive in nature, will also be located on the sun's descending sigel, but on the left (feminine) side of the hexagram. jupiter belongs to the moon's ascending sigel because it contains the symbol of the crescent. however, it is

d perineum provided they are legitimate and do not result in obvious contradictions, such syncretic relationships are useful because the insights gained through one system can supplement those gained by another and result in a strengthening of both. the planets are placed on the chakras in order by their attraction to the polar- ities of male-female and light-shadow. the sun is the extreme of the masculine and the radiant. it is set at the top. closest under it is placed the masculine-active planet of the sun, mars. next is placed the feminine-passive planet of the sun, venus. at the lower end of the axis the moon represents the pole of the feminine and the shadows. closest to it is put the feminine-passive planet of the moon, sat- urn. farther away is placed the masculine-active planet of

re world is forever new in his or her eyes. if well directed, it can achieve good ends-if perverted, it achieves evil. child-father is the immature mind striving for authority through the mastering of its environment. it stands for the athlete, the acrobat, the racing driver, the test pilot, and so on. by mastering the external world the internal world is also mastered. father-child is the mature masculine mind perverted with the willfulness and self- ishness of the child. there is great energy here, but it is expended in ill-consid- ered ways. dictators and boy-conquerors in all walks of life are of this nature. they can grasp but they cannot hold. father-father is the perfect ruler. it is king arthur of camelot and jove on mount olympus. its personal qualities are eloquence, judgment, an

ways. dictators and boy-conquerors in all walks of life are of this nature. they can grasp but they cannot hold. father-father is the perfect ruler. it is king arthur of camelot and jove on mount olympus. its personal qualities are eloquence, judgment, and keen insight into the human mind and heart. father-mother is the nature of saints and martyrs. this mixing of the strength and courage of the masculine with the sacrifice and caring of the feminine can be immensely powerful. mother-father is the inwardly or outwardly masculine female. when the polarities are favorably balanced, great individuals result, such as joan of arc, in whose breast the power to command combined with the love of her people and the willingness to sacrifice. mother-mother is the perfect nurturer and protector. it i

itable. child-mother is the immature mind striving for authority through mastering the inner world. it is the scholar, the scientist, the magician, and anyone who seeks power by shaping his or her own mind. in mastering the inner world the outer world is mastered also. it should be stressed that although the points of the nonagram have sexual polarity, with those of the father being predominantly masculine and those of the mother predominantly feminine, any of the nine human qualities may be applied either to a man or a woman. living human beings contain both sexes in almost equal proportions. the male qualities of the nonagram (ff, fm, fc) usually express themselves more clearly in men, and the female qualities (mm, mc, mf) more clearly in women, but this is not always the case. in practi

hold inside the spread fingers of one hand (about five inches in diameter. it is usual to inscribe the names of the angels and spirits associated with each instrument on it in the appropriate elemental color. some of these names are to be found in the table of the square. however, it is not necessary to write the names provided the magus knows them by heart. there are two general instruments of a masculine type used to direct blind pow- ers and command spirits during ritual workings. they are the wand and the sword. the wand is similar in shape to the rod and shares many of its characteristic functions, but applies them general& to all the elemental and other magical forces. the wand rules and directs all magical operations. it is the single most important instrument and is said to embody

ural balance to the wand. it corresponds to the cup in the set of elemental weapons. it releases creative and protective forces and can be used to draw power to the magus, to help others recover from illness, to still anger, and to promote good feelings. the ring is almost always worn on the index finger of the left hand because it is feminine by nature. it balances the body of the magus with the masculine wand, which is always held in the right hand. it must be handmade and consecrated in the same way as all the other instru- ments. it may also be inscribed with symbols and names appropriate to its uses. the master symbol of the upright pentagram should be cut on its face. when it is worn with the topmost point of the pentagram facing inward, it draws favorable influences and wards off ev

TYSON DONALD SOUL FLIGHT

ed her than to her entanglement with astral visions. she simply became bored with sex, having had enough of it to last any woman a lifetime. the poet w. b. yeats, who along with the playwright george bernard shaw and a dozen others had been her lover, referred to her increased pursuit of the esoteric as her "insatiable, destroying curiosity,"242b ut we may suspect the only thing destroyed was his masculine ego. there is some truth in the fable that men and women who taste of the fairy feast can never return to the mortal world, but only in the sense that the astral planes are powerfully attractive to individuals of romantic sensibilities who are bored or sickened with everyday reality. those seeking an escape from reality will find it somewhere-if not in astral travel, then in romantic fic

TYSON DONALD THE POWER OF THE WORD

same shifting of emphasis between three and four that occupied the minds of alchemists and christian theologians is evident in buddhist symbolism as well. as jung points out (psychology and alchemy, p. 96, all lamaistic mandalas are based on a quaternary system, yet the great symbol of the world wheel is based on a ternary system. the four occult elements naturally fall under the letters of ihvh. masculine and creative fire is given to the yod; feminine and receptive water is given to the first he; active intellectual air is placed under the vau; and heavy material earth is put with the second he. this quaternary of manifest elements that compose the substance of existence is separate and different from the ternary of ethereal elements that occur in the hebrew alphabet, where the mother le

words and mental images are useful signposts along the way but, if we cling to them, they quickly become barriers to a higher awareness of tetragrammaton. besides the staff of hermes, which is the pre-eminent symbol for understanding the name, intuitive awareness may be approached through the symbol of the cross. each arm of the cross is assigned one of the letters. the vertical arm receives the masculine i and v, while the horizontal arm is given the feminine first and second h: it should come as no surprise after what has just been revealed that the cross must also be considered in three dimensions before it makes any useful sense esoterically. meaning can be derived from the flat cross on the page, but a higher meaning is possible from the expanded three-dimensional cross. the expanded

r other conditions looks black. the division between the sides is s-shaped to give the appearance of turning movement in the circle, indicating that this primal duality is not static but in constant flux. the yin-yang symbol understanding the name 27 this binary pair of opposites is represented in oriental philosophy by the more basic symbolism of a solid line and a broken line. the solid line is masculine and the broken line feminine. these basic signs can be used to represent all opposite pairs such as hot-cold, up-down, dark-light, longshort, good-evil, and so on. in themselves these simple signs are of limited usefulness, but the number of different things that can be represented by them increases exponentially as they are combined. simply by placing the two signs one over the other, w

nctions between the four letters of tetragrammaton: these four symbols are the second of the six stages of what is called the "shao yung sequence" which graphically illustrates how the sixty-four hexagrams of the i ching are evolved from a solid and a broken line (see hellmut wilhelm, change [pantheon books, 19601, figure 1. it will be observed that the binary symbol of i, who is abba, the primal masculine principle, and that of the first h, who is aima, the primal feminine principle, are completely distinct. when they combine sexually, half of their binary coding is passed into each of their offspring, just as a human child receives half of its genetic code in the sperm of its father and the other half in the egg of its mother. the binary symbols for v and the second h both contain a soli

e sperm of its father and the other half in the egg of its mother. the binary symbols for v and the second h both contain a solid line and a broken line, the solid line from the father and the broken line from the mother. this is the reason crowley describes the second h as the "twin sister" of v-they are made up of the same parts, but in an inverted order. in the case of 28 tetragrammaton v, the masculine solid line is dominant, whereas in the second h it is the broken feminine line that determines gender. when in turn the v and second h combine to generate offspring, the seed of the v is purely masculine, composed only of the solid line in the binary code, and the egg of the second h is purely feminine, composed only of the broken line. in this sense, when brother and sister mature and c

within himself; and how the second h can be both the product of the first h and also hold the first h latent within herself. this binary system was not entirely unfamiliar to the western world in ancient times. it appears in the symbols of geomantic divination, which was known to the romans and early europeans. in the geomantic figures, two dots stand for the feminine and one dot for the opposite masculine. using this system, the letters of tetragrammaton would be represented in the following manner: each geomantic symbol is composed of one of these letter sets in combination either with itself or with one of the other three sets. there are thus sixteen distinct geomantic figures. expressed in the form of solid and broken lines rather than dots, these same sixteen figures form the fourth s

ing inside our nose and at the back of our throat. the consequence of this inherent difference between vowels and consonants is that vowels have power and consonants, for the most part, do not. both are necessary to form words, but the vowels are the vitality of the words, and the consonants merely act as a template to limit and shape that vital energy into a unique pattern. magically, vowels are masculine and represent shiva or shakta, the creative god force that embodies everything but is itself without form; consonants are feminine and represent shakti, the formative goddess force that has no inherent creativity but enables all creation. the most famous of eastern mantras, om or aum, involves the prolonged sustaining of the 0 sound, which causes a strong vibration in the diaphragm, ches

ental associations of the letters in the name allow the oracle of urim and thummim to give four different responses from a single drawing of a disk-fire, water, air, or earth. josephus placed great importance on the elemental significance of the apparel of the high priest. another occult association that may have played a part in the divination is the polarity of the human body. the right side is masculine, the left side feminine. if the gold disk is drawn in the right hand and the silver disk in the left, this is in harmony with the polarity of the body. however, if the gold disk is drawn in the left hand and the silver disk in the right, this is in discord with the natural balance of the body. another polarity is with the sets of six names signifying the tribes of israel worn by the high

the sun and the moon; those, i mean, that were in the nature of buttons on the high priest's shoulders" clearly there is a direct correspondence between these shoulder stones, which were flat and round in the form of disks, and the two disks of urim and thummim. the six elder names of the disk on the right shoulder were the overt expression of the occult disk of urim, made of gold to signify the masculine right side. the six younger names of the disk on the left shoulder were the the breastplate of aaron 85 overt expression of the occult disk of thummim, made of silver to signify the feminine left side. what the ih of the ineffable name embodies in the macrocosm, the six elder sons of jacob embody in the microcosm; similarly, the vh of the name embodies the same meaning in the macrocosm t

alance. both are contained within the fifth sephirah, which carries the two names din (rigorous judgment) and geburah (binding strength. the daughters of the just would seem to fall under din and the sons of fury under geburah. on the tree as a whole, it is the left (female) side that is severe and the right (male) side that is merciful. but if we consider only the left side of the tree, then the masculine aspect of the female principle may be regarded as dominating or conquering, while the feminine aspect of the female principle may be looked upon as dispensing equitable judgments. neither aspect of the fifth sephirah can be called merciful, since mercy belongs on the right side of the tree, but the din aspect is just while the geburah aspect is wrathful. the strong connection of the elde

term elohim, is translated, god. in the qabbalah the name 717' yhvh, expresses a he and a she, two persons in one deity, i.e, the unity of the holy one, blessed be hq, i.e, he, and his she'keen-ah. see also the jewish liturgy, for pentecost, also the daily "in the name of unity, of the holy and blessed ha and his she'keen-ah, the hidden and concealed he, blessed be yhvh forever" hii is said to be masculine and yah feminine, together they make the 7nh 717, i.e, one yhvh. one but of a male-female nature. the she'keen-ah is always considered in the qabbalah as feminine (qabbalah [i8881 [new york: weiser, 19741, p. 175) appendix b: commentaries on tetragrammaton the letter of kether is (yod, of binah 7 (heh, together yah, the feminine name (comp. ante, p. 175, the third letter, that of 'hokhma

UNLEASHING THE BEAST

re a series of seven energy centers (chakras) located along the axis of the spinal column. at the base of these lies the great goddess as power (shakti) hidden in the human body, which is imagined in the form of a coiled serpent (kundalini. the aim of kundalini yoga is to awaken this serpent power and to raise it through the seven energy centers where it will ultimately be united with the supreme masculine principle, the god, shiva, who is imagined as dwelling in a thousand-petalled lotus at the top of the head. crowley more or less accepts this basic system of seven chakras and the serpent power; yet, quite remarkably, he also adds a special set of lower chakras located beneath the lowest energy center (the muladhara or root, in the regions of the anus, the prostate gland (or urethra-cerv

VOX SABBATUM

e in the compendium maleficarum, guazzo suggested the following theory- for devils can assume the bodies of dead men, or recreate for themselves out of air or other elements a palpable body like that of flesh, and to these they can impart motion and heat at their will. they can therefore create the appearance of sex which they do not naturally have, and abuse men in a feminine form and women in a masculine form, and lie on top of women or lie under men; and they can also produce semen which they have brought from elsewhere, and imitate the natural ejaculation of it. many suggested succubi and incubi15 take semen from nocturnal emissions, or some incubi squeezed semen out of corpses. when the devil appeared at the sabbat, especially in the form of a goat-man or black man (black ash or cover

rits, those who become through the mirror of self the mirror in hebrew mythology is also symbolic of lilith, being a gateway to her caves near the red sea, or the darkness of hell of which she dwells. lilith az is illustrated in the book of cain, azothoz and nox umbra as part beast, part woman. she is the unrestrained sexual force, laylah being night and death. she is the bride of oz, azazel, the masculine and solar phallic force of fire and creation. she drains the blood of life, hungering for flesh, devouring and copulating, spreading her sexual knowledge to her children. yet she is also beautiful and all knowledgeable, the age of one thousand aged crones, infinite, youth maiden and hag. approach the bride of chaos in honesty, seeking her cold kiss and warmth in the sabbat fire, where yo

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

(esoteric astrology, influence of letters, numbers, correspond-dences, and sympathies (kabbalah. the sacred principles of alchemy are: 1. unity 2. a pair of opposites (man/woman; active/passive) 3. trinity (active, passive, neutral) 4. the elements (fire, air, water and earth) the entire work of the great work (the magnus opus) is synthesized in the seal of solomon. the six points of the star are masculine; the six outer obtuse angles that exist between point and point are feminine. in synthesis, this star has twelve rays: six masculine and six feminine. the star of solomon is the perfect symbol of the central sun, all of the zodiacal measurements are found summarized within the seal of solomon. en los misterios de eleusis las parejas danzaban para magnetizarse mutuamente. entonces los hom

s esta palabra "vitriol. este es un acr stico derivado de la frase "visita interiora terrae rectificatur invenies ocultum lapidum (visita el interior de nuestra tierra, que rectificando encontrar s la piedra oculta. debemos buscar en el interior de nuestra tierra filos fica (el organismo humano) que rectificando, trabajando con el arcano a.z.f, hallaremos la piedra filosofal. 47 the sun (phallus, masculine principle, is the father of the stone. the moon (uterus) is the feminine principle, the mother of the philosophical stone. the wind bears the son in its womb and the earth nourishes it. the sun and the moon, masculine and feminine principles are combined inside of the chalice (symbol of the mind. the sun is the father of the stone (fire, the moon is the mother (water, and the wind (semin

e father of the stone (fire, the moon is the mother (water, and the wind (seminal vapors) bear the son in its alchemical womb and the philosophical earth nourishes it. the chalice is resting on the caduceus of mercury (the central system, spinal column) with the two sympathetic cords known in the east as id and pingal. two influences interact in the generation of the philosophical stone: one of a masculine character and the other of a feminine character. the entire work is performed with the great arcanum. the star of seven points is an inseparable part of the acronym vitriol. the seven serpents of alchemy are related with the seven planets and the seven great cosmic realizations. the acronym vitriol, with its seven letters and its seven words, completely symbolizes the great work. the mys

xual magic is a useless waste of time. we come out from eden through the doors of sex and only through those doors can we return to eden. eden is sex in itself. the seventh arcanum is represented by a crowned warrior that carries a triangle above his crown and he is standing upon the cubic stone of yesod (sex. the two sphinxes, one white and one black, are pulling his chariot; this symbolizes the masculine and feminine forces. his armor is the divine science that makes us powerful. the warrior must learn how to use the staff and the sword, thus he will attain the great victory (netzach. our motto is thelema (willpower. 9 pronounced urd-he-var-et-ah el gran yogui avatara, se or lahiri lahasaya, fue llamado para la iniciaci n por el inmortal babaji cuando ten a ya esposa. as se realiz el yog

ic preparation of the philosophical stone. the entire inner preparation of the stone and the metallic transmutation are represented in this allegory. the entire human material employed in this work dies, it becomes rotten, corrupted and becomes blackened within the philosophical egg, then it becomes marvelously white. the entire summary of the great work is found within the philosophical egg. the masculine and feminine sexual principles are contained within the egg. thus, like the fledgling that emerges from the egg, or like the universe of brahma that emerges from the golden egg, the master emerges the same way from the philosophical egg. in the eighth key an illustration of the viridarium chymicum, death is represented by a corpse, putrefaction is represented by crows, the crop is repres

epetition of the initiation. then the solar consciousness is born within us; this consciousness contains in itself the knower, knowledge and the known things. three in one and one in three. the solar consciousness is omni-present and omnipenetrating. the solar consciousness liberates the human being from the fatal wheel of the centuries. sexual cycles uranus is the octave of venus. it governs the masculine and feminine phases of sex. it has a sexual cycle of eighty-four years. uranus s cycle is divided into periods of 42 years, positive-masculine and negative-feminine. uranus poles are always facing toward the sun [as it turns on its axis, one of its poles is always trying to point towards the sun. during 42 years the positive pole faces towards the sun and for another 42 years the negativ

facing toward the sun [as it turns on its axis, one of its poles is always trying to point towards the sun. during 42 years the positive pole faces towards the sun and for another 42 years the negative pole. now we can understand where that alternating stimuli for both sexes comes from; the marvelous biorhythm of 84 years. the wheel of the centuries rotates in periods of forty-two years each. the masculine sex predominates for one half and the feminine sex for the other half. the sexual cycle of uranus corresponds with the average length of a human life; this signifies that the antithesis of the sexual cycle in which we were born, vibrates within us during our adulthood. then we feel sexually stimulated. we comprehend why mature men and women are indeed mature enough to work in the great w

n la conexi n del membrum virile con el genitalia mulielis: quietud del membrum virile y del genitalia murielis, de cuando en cuando suave movimiento. transmutar los instintos animales en voluntad: la pasi n sexual en amor. los pensamientos lujuriosos en comprensi n y as vocalizar los mantrams secretos. 78 the number eleven is kabbalistically disarranged as follows: 1 plus 1 equals 2. number 1 is masculine and number 2 is feminine. the pair of opposites of holy alchemy positive= negative active= passive osiris= isis baal bel= astarte ishtar shiva= parvati husband= wife father= mother sun= moon fire= water heat= cold volatile= fix sulfur= mercury chinese alchemy heaven is masculine, yang and its element is fire. the earth is feminine, yin and its element is water. in the taoist doctrine, we

nternos. debemos tambi n usar la "m" como quien puja. se trata de nacer y debemos nacer. luego exhalamos lentamente, aguardamos que el aliento vuelva naturalmente y al inhalar bombeamos mentalmente, hacemos subir la energ a creadora por los dos canales de id y pingal hasta el c liz (cerebro. repetimos el esfuerzo y continuamos. 95 imagination and willpower imagination is feminine and willpower is masculine. when we work with the prostatic& uterine] chakra we must fuse these two powers in an alchemical wedding in order to promote the ascension of the creative energy. we do this first through the sympathetic chords of the physical body. second, through the sympathetic chords of the ethereal body. third, through the sympathetic chords of the body of desires. fourth, through the sympathetic ch

, lujuria, cobard a, miedo, etc. necesitamos comprender y someter esas fuerzas bestiales antes de poder disolverlas. sexo el sexo es el cuarto poder del ser humano. el sexo puede liberar o esclavizar al hombre. nadie puede llegar a ser ntegro, nadie puede realizarse a fondo sin la fuerza sexual. 101 sex is the power of the soul. the integral human being is achieved with the absolute fusion of the masculine and feminine poles of the soul. sexual force develops, evolves and progresses on seven levels (the seven levels of the soul. in the physical world, sex is a blind force of mutual attraction. in the astral, sexual attraction is based upon the affinity of types according to their polarities and essences. in the mental plane, sexual attraction occurs according to the laws of mental polarity

g man as was cagliostro, the great coptic, allowed himself to be convinced by reason of absurdity and he spilled the sacred cup. thus this is how he successively lost his shroud and sword, scepter and crown, tunics and degrees. this was the fatality. the arcanum xvi fulminated geronimo with the terrible ray of cosmic justice. three types of resurrection as there exist three basic types of energy: masculine, feminine and neutral, likewise, there exist three types of resurrection. the first is the initiatic spiritual resurrection. the second is the resurrection with the body of liberation. the third is the resurrection with the physical body. no one can pass through the second or through the third type of resurrection without having previously passed through the first: the spiritual resurrec

WESTERN MANDALAS OF TRANSFORMATION SR AL

il line that is an arrow going the other direction (see figure 5-j. these arrows go in opposite diagonals from the first set of roots we examined and demonstrate that each of these signatures.even the most simple two-letter combinations.has its own specific energy. the arrow going up (hm) is from the root which means "the vital power of the universe (de 'olivet, p. 331, implying an outgoing, more masculine principle, while the mh root, signified by the arrow going down, means "female generation. essentially passive and creative (it is) the element from which everything draws nourishment (p. 387. one will note from these simple examples that there are many complements, both in the hebrew roots and in the hebrew gematria. these are consistent themes in qabalistic study of the kameas. we see

e real secret of this stone is the real secret of the cross, which is the end and so the fulfillment of that whole dispensation that is represented symbolically by the twentytwo letters of the hebrew alphabet (1985, p. 41. the function of this magical principle represented by the philosopher's stone was synthesis. on the tree, mercury is the synthesized principle represented by the joining of the masculine and feminine polarities (mars and venus) on the twentyseventh path, peh. one of the magical numbers of mercury, 260, has several interesting words through gematria that point to this alchemical mystery: tzimtsen (tzmtzm, which means to contract or draw together, and the plural of the venus flower, roses (veradim. likewise, the words adam-eve, when conjoined, equal sixty-four, another of

lf the whole seed-mass of the cosmos (jonas, 1963. the book of proverbs tells us "with wisdom god established the earth, with understanding he established the heavens, and with his knowledge, the depths (chaos) were broken up (prov 3: 19, 20. it is through daath (knowledge) that the creative power of the elohim (emanating from binah) begins to manifest something from the chaotic nothing. although masculine language is used in proverbs, in qabalah, these depths are often referred to as the womb, or ani in hebrew. this word is simply a rearrangement of the word ain, or nothingness, and therefore would have the same numerical value. this value is sixty-one, which is the number exactly in the center of the magical square of daath, as can be seen in figure 12-d. if we look at the kamea closely

WICCA WITCHCRAFT TODAY

ated against haracelsus when he wrote a book in praise of women, calling him a 'woman worshipper. as mr. hughes says 'this meant that many women resented this subjugation, and a secret religion, where woman was important and which made sexual activity a proud mystery instead of a drudgery, was made. this religion also served as a psychological cave of adullam for emotional women, repressed women, masculine women, and those suffering from personal disappointment, or from nervous maladjustment which had not been resolved by the local resources of the church' the individual motives which persuaded a person to become a witch, other than those to whom witchcraft was an old religion, must have been fairly complicated. as other cults have found, although the practices gave rest, peace, and joy to

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

a period of suffering. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 50. chapter eight the tetrad, four, 4. he pythagoreans, said nicomachus, call the number four the greatest miracle, a god after another manner, a manifold divinity, the fountain of nature, and its key bearer. it is the introducer and cause of the permanency of the mathematical discipline. it is most masculine and robust; it is hercules and aeolus. it is mercury, vulcan, and bacchus. among the muses, urania. they also called it feminine, effective of virility, and an exciter of bacchic fury. in harmony, it was said to form by the quadruple numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott ratio, the symphony dis-diapason. they called it justice, as the first evenly eve

ualizes what is less, to benefit. also named nemesis, for it arranges in an appropriate manner all things celestial, divine and natural. 60. and venus, because the male 3 triad and the female 2 or dual, odd and even are conjoined in it. venus was sometimes considered hermaphrodite, and was bearded as well as full-blossomed. and gamelia, that is referring to marriage. and androgynia, being odd and masculine, yet containing an even female part. also, a demi-goddess, because it is half of the decad, which is a divinity. and didymus, because it divides numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott the decad into two equal parts. but they called it pallas, and immortal, because pallas presides over the ether, or 5th element (akasha) which is indestructible and is no

solute deity from the mathematical point of view is all that can be attempted; my introduction to the kabalah may be referred to. 96. from the absolute passive negativity ain, proceeds ain suph the limitless and then ain suph aur, boundless light, which concentrates in the first manifestation of the sephiroth, which is the crown, ktr, kether; from kether proceeds chkmh, chokmah, wisdom, an active masculine potency, and binh, binah, understanding, a passive feminine power. these three form the supernal triad. the fourth and fifth are chsd, chesed, mercy, active and male, and gbvrh, geburah, strength, passive and female. the sixth sephirah is the notable tpart, tiphareth, beauty, the central sun, the logos, the manifested son. this completes a second triangle, the reflection of the former. n

WOLFSON ELLIOT ALEF MEM TAU KABBALISTIC MUSINGS ON TIME TRUTH AND DEATH

anguage of nicholas of cusa, coincidentia oppositorum)226 but rather as their perpetuation, for divine individuality (g ttlichen individualit t) is not possible without dividuality (dividualit t).227 hence, the primal being, the unground that precedes all ground, is characterized as a composite of dual forces that remain distinct, a doubling (doppelheit) that. appears to us as light and darkness, masculine and feminine, spiritual and corporeal. therefore, the oldest teachings straightforwardly represented the first nature as a being with two conflicting modes of activity. 228 to say of the divine essence that it is simultaneously negative and positive is not to conflate the two to the point that difference is effaced, but rather to embrace the nonduality of oppositional forces, the indiffe

r than obliterates dichotomy.236 the interrelationship of two discrete qualities yields the indifference that facilitates difference of identity (a+ b) as opposed to identity of difference (a= b. in the theosophic symbolism adopted by kabbalists, god is characterized as balancing two major attributes, the outpouring hand of mercy on the right and the constricting hand of judgment on the left, the masculine impulsion to overflow and the feminine capacity to receive. god s becoming, and the nature of being that may be adduced therefrom, is measured by this balance, a harmony that preserves opposites in their opposition. in the thirteenth century kabbalists were already employing the term hashwa ah, which, as gershom scholem noted, corresponds to the latin indistinctio or aequalitas, and the

d malkhut, the last two letters of the tetragrammaton (waw-he, which existed in thought that is, hokhmah, the second sefirah represented by the first letter of the name (yod) prior to their emanation.147 time, in its timeless becoming, is expressed most fundamentally in the alternating pattern of night and day, contracting darkness and expanding radiance, gendered respectively as the feminine and masculine aspects of the divine androgyny.148 cordovero a rms the temporalizing depiction of the sefirotic pleroma, at least the lower seven emanations, in other passages in his literary oeuvre. i cite here one text wherein the liturgical distinctiveness of the jewish people and their ontological connectedness to the divine is expressed in precisely these terms: the matter of the change of times [

volition is linked to the lower seven aspects, for it stems from the secret of the union of forty-five and fifty-two that is in each and every soul. forty-five and linear circularity (a)temporal poetics 89 fifty-two connote two permutations of yhwh, ywd he waw he (10+6+4 5+1 6+1+6 5+1) and ywd hh ww hh (10+6+4 5+5 6+6 5+5) two gesticulations of the name that correspondingly symbolize overflowing masculine mercy and constricting feminine judgment. the temporalizing of the supernal will is manifest in the dyad of gender dimorphism,203 but the male and female potencies comprise the lower seven aspects, which correspond to the seven days of creation, also associated with seven of the eight kings of edom. in contrast to the lower seven, in the upper three the temporal deportment (hanhagat ha-z

ort-faced and metaphorically the impatient, the lower gradation, which, in contrast to arikh anpin, is characterized by the opposition of left and right, judgment and mercy, female and male, night and day. we may deduce from this that temporality is inherently connected to a binary structure, the fluctuation from darkness to light, engendered in kabbalistic literature respectively as feminine and masculine, whereas the attribute linear circularity (a)temporal poetics 91 that is beyond polarity and the dimorphic interplay of gender, the moment/ place characterized by the coincidence of opposites, is above time. the matter is rendered more complex, however, by the fact that, according to the mythologic deployed by kabbalists through the generations, attested already in thirteenth- century te

diametric opposition to eternity; rather, one discovers two tiers of temporality that correspond respectively to two formations of the divine: arikh anpin (or atiq yomin, which is in the position of keter, and ze eir anpin, which comprises the sefirot from hokhmah to yesod.229 insofar as opposites coalesce in arikh anpin, the world wherein judgment is contained fully in mercy, the feminine in the masculine, an idea mythopoeically conveyed by the symbolic image of the single eye situated in the middle of the forehead,230 it is appropriately designated the continuous day, yom ehad, that is, the interval of time beyond the polarity of night and day, a temporal span that is continuously diurnal all shadows of dark dissolved in the shimmer of light. by contrast, the lower form, ze eir anpin, co

t is to become, every manifestation a congruence of the infinite simplicity of simple infinity, the metasemantic matrix 235 that comprises the predictably unpredictable possibility of each moment, the persistent presence of the unprecedented present that makes possible awaiting the past in recollecting the future.236 in its character as enduring flux, it would seem that time should be gendered as masculine, the lan vital, which, when formulated within a phallocentric frame of reference, will be linked ontically to the fecundity of the membrum virile. there are surely kabbalistic texts that support this interpretative stance: time as pulsating forward and resurging backward or yashar and or hozer, extending light and returning light, in cordoverian terminology is troped in phallic symbolism

the mystery of prayer, which serves as a paradigm for human worship generally. in the words of shalom dov baer schneersohn, the worship of man is to join time and space and to unify them in divinity (lehabber zeman u-maqom u-leyahadam ba-elohut).260 this association of the feminine and the phallic corona accounts for the essential link between time and memory a rmed repeatedly by kabbalists, the masculine (zakhrut) branded as the locus of memory (zikkaron).261 the generative force is envisioned, moreover, as the twenty-two hebrew letters, which are contained within the name yhwh. these letters, in turn, allude to the ten sefirot, the luminous emanations arrayed in various images in the visionary s imagination, especially the image of an anthropos. philosophically speaking, envisioning the

:267 this is the elevation of malkhut to the essence of the light of ein sof, malkhut of ein sof prior to the contraction [simsum. 268 the messianic proclamation of david s everlasting existence is interpreted theosophically as the ascent of malkhut to ein sof, a return to the state of affairs prior to the inceptual act of withdrawal that eventuated in the male androgyne being split into discrete masculine and feminine potencies. in the boundlessness of ein sof, there is no autonomous female that stands over and against the male; on the contrary, the potentiality for femininity is contained fully in the male; to be even more specific, it is located ontically in the corona of the phallus (ateret berit),269 not the phallus of the genital area but the phallic potency situated in the head, som

e divine attributes except for malkhut, for this is the attribute that most precisely conveys the sense of divine governance (adnut. from this vantage point the inherent correlation of temporality and the feminine becomes evident. it must be noted, however, that some statements offered by the various habad masters problematize this characterization to an extent by locating the root of time in the masculine potency that bestows the e ux upon the feminine. thus, for example, dov baer writes: evening and morning is the time of night and day whose root is in ze eir anpin, which is called the source of the coming-to-be of time that is in malkhut [meqor hithawwut ha-zeman she-be-malkhut [he ruled, he rules, and he will rule, as it has been explained in another place with regard to the explanatio

he garden that is irrigated. the poetic images convey in visual terms the two principles that depict the basic dialectic within the divine nature, according to kabbalistic theosophy:66 the outpouring power of mercy and the constraining force of judgment.67 although not stated explicitly, one may infer that the spring (ma ayan) and garden (gan) betray these characteristics gendered respectively as masculine and feminine.68 wisdom is beit, for it is both the (phallic) spring that overflows and the (vaginal) garden that is watered, projecting-in and openingout, exposed enclosure of enclosed exposure. the doubling of self to be the other stands at the beginning of the way. but what words are appropriate to begin the account of the beginning, ma aseh bere shit, the beginning that calls forth th

the beneficence that comes by way of the conduit that bestows wisdom.82 a similar beneficence facilitates the study of torah. the full intent of this image is conveyed when one considers the implicit gender characteristics at work behind the letter symbolism. although he did not state so explicitly, one can well assume that the author/transmitter of this passage conceptualized the upper waters as masculine and the lower as feminine, a cosmological theme attested in classical rabbinic literature. the relevant references in the older texts make it unambiguously clear that the gender imagery has a decidedly sexual nuance. thus, in the dictum of r. levi, the supernal waters are masculine and the lower feminine, the earth that opens to receive the heavenly overflow, which is linked exegetically

yet to be acclaimed. what is the open mem? the open mem is comprised of male and female, and the closed mem is made like the womb from above. did r. rehumai not say that the womb is like teit? what he spoke of was from within and what i spoke of was from without. what is mem? do not read mem but rather mayim. just as these waters are moist so the womb is always moist. why is open mem comprised of masculine and feminine and the closed [mem] masculine? to teach you that the essence of mem is masculine. the opening [of mem] is added for the sake of the feminine. just as the male does not give birth through the opening so the closed mem is not open, and just as the female gives birth and is open so the mem is closed and opened. why did you include an open and closed mem? for it is said, do not

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

y revealed unto those who may see as the black sun rises, i become in this emerald stone i am the imagination, the seed of fallen angel in darkness exists my light my will gives birth to the kingdom of incubi and succubi, the nourish their desires in the blood of the moon, lilitu az drakul so it is done! task #3 samael and lilith, results of ritual workings and how one unites the feminine and the masculine within the self. a minium of four page essay on lilith and samael, including the results and methods used in conjuction with the ritual of infernal union. the items needed for this ritual are in the instructions before the ritual on page 40. you can find this ritual on page 40, but before that study pages 36 through 39 on leviathan, samael and lilith. task #4 study of the 8 pointed lucif

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

f the other compartments. and in this matter remember that citrine is the airy part of earth; russet the fiery; olive the watery; black the earthy part of earth" 171 172 173 appendix b 174 175 appendix c the lotus wand according to the golden dawn's the lotus wand "the wand has the upper end white, the lower black. between these are the 12 colours referring to the zodiac signs, in the positive or masculine scale of colour. at the upper end of the white is fixed a lotus flower in three whorls of 26 petals: the outer 8, the middle 8, and the innermost 10. the calyx has four lobes or sepals of orange colour. the flower center is orange or gold. the lotus wand should be from 24 to 40 inches long, and of wood about half an inch thick. the several bands of white, 12 colours, and black may be pai

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

tation of the kabbalistic soul. it equates to kether, and hence is a blueprint for the entire tree in a balanced format, as shown by the winged sphere (soul) balanced between the forces of good and evil (the two serpents. second adept's wand his wand is the chiah or "essential will, the creative impulse of yechidah which through it attains its realization" on the tree, this is chokmah (wisdom) or masculine force of the great father. third adept's wand this wand is the neshamah, and corresponds to binah; the great mother: symbol of understanding. the officers these have been associated to what some collectively call the neshamah, or the upper spiritual plane of the three phases of the soul, which has two further groupings within it (yechidah and chiah. all of these are motivated by the zele

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