Michael Wynn's Occult Reference Library
MATERIAL

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tes, dadouches, and candidates circumambulates three times) hierophant "take your station in the northwest part of the temple (neophyte moves to the northwest (kerux replaces the rose, cup, lamp and paten into their proper place on the altar) hierophant "the threefold cord bound about your waist was the image of the threefold bondage of mortality, which amongst the initiated, is called earthly or material inclination that has bound into a narrow place, the once binding soul. the hoodwink was an image of the darkness and ignorance of mortality that has blinded men into unhappiness and the beauty their eyes once looked upon. the double cubical altar in the center of the temple is an emblem of the visible nature or the material universe, concealing within herself the mysteries of all dimensio

der. you will be assigned a personal proctor whose task it is to oversee your study and to test you when you are ready (hierophant welcomes the initiate in his own words and asks if anyone else has anything to say (kerux brings forth the special solution and water) kerux "nature is harmonious in all her workings, and that which is above, is also that which is below. thus also, the truths which by material science we investigate are but special examples of the all pervading law of the universe. so, with the pure limpid fluid, is hidden the elements bearing the semblance of blood, even as within the mind and brain of the initiate lies concealed the divine secrets of hidden knowledge. yet if the 38 oath be forgotten and the solemn pledge be broken, then that which is secret shall be revealed

elements of which the candidate will be attempting to master in higher grades. the sash with the white triangle is worn from the left shoulder across the body to the right hip. it should be worn with a robe, nemyss and red slippers. even members who work alone and are not near the temple should strongly consider investing in a robe, and the above attire to do the ritual work outlined in the grade material. 35 36 a d d r e s s o n t h e p i l l a r s g. h. f r a t e r d. d. c. f. to explain their symbolism briefly and concisely is the object of the present address. in the explanation of the symbols of the 0=0 degree of neophyte, your attention has been directed to the general mystical meaning of the juxtaposition of the two pillars, and therefore i will only beg of you to notice that the hi

ch rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercury and the salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and the 125th chapters of the 'ritual of the dead' the egyptian 'per-m-hru. this celebrated and most ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himself to the body of osiris t

manifest with the flow of the universe. spells, although they too may be powerful, most of the time aren't in conjunction with one's true will. with this balance obtained through ritual comes the true secret meaning of "going with the flow. sound familiar? it should. now comes the catch to all of this. in ritual, the energies invoked or banished are just as real as anything else in assiah, or the material world. in order for the occultist to be in control of such energies, he requires persistence, dedication, and in many cases, years of practice. we might even say that such a task would at times ask for a life of isolation. many true, great magicians in their own time would have had to be searched out in the deep hearts of forests or jungles, even deserts as in the case of the famed mage a

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s and goes on followed by stolistes who falls out in the north and returns to his place. heg: replaces his chair between the pillars and sits down. kerux: replaces the rose, lamp, cup and paten in their proper places on the altar. and are seated. hiero: the three fold cord bound about your waist, was an image of the three-fold bondage of mortality, which amongst the initiated is called earthly or material inclination, that has bound into a narrow place the once far-wandering soul; and the hood-wink was an image of the darkness, of ignorance, of mortality that has blinded men to the happiness and beauty their eyes once looked upon. the double cubical altar in the center of the hall, is an emblem of visible nature or the material universe, concealing within herself the mysteries of all dimen

1 10 INITIATION CEREMONY

ater, as in the grade of neophyte, you came out of the world to the gateway of hidden knowledge, so in this grade you pass through the gateway and come into the holy place. you are now in the court of the tabernacle, where stood the altar of burnt offering, whereon was offered the sacrifices of animals, which symbolized the qlippoth or evil demons who inhabit the plane contiguous to and below the material universe. dad: makes cross in air with censer, and censes neophyte in silence with three forward swings. hiero: between the altar and the entrance into the holy place, stood the laver of brass wherein the priests washed before entering the tabernacle. it was the symbol of the waters of creation. stol: makes cross with water on neophyte's forehead and sprinkles thrice in silence. hiero: ha

the south, and says: hiereus: on the southern side of the holy place stood the seven branched candlestick, wherein was burned pure olive oil. it is an image of the mystery of the elohim, the seven creative ideas. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram, represent the seven planets and the seven qabalistic palaces of assiah, the material world- which answer to the seven apocalyptic churches which are in asia or assiah- as these again allude to the seven lamps before the throne on another plane. within each circle is a triangle to represent the three fold creative idea operating in all things. on the right-hand side of each is the hebrew name of the angel who governs the planet; on the left side is the hebrew name of the s

them. hiereus: leads neophyte to w. of altar, and returns to his place, and is seated. hiero: moves to east of altar, takes censer from altar, and holding it with chain short, makes cross and three forward swings, replaces it, and says: hiero: before the veil of the holy of holies, stood the altar of incense, of which this altar is an image. it was of the form of a double cube, thus representing material form as a reflection and duplication of that which is spiritual. the sides of the altar, together with the top and bottom, consist of ten squares, thus symbolizing the ten sephiroth of which the basal one is malkuth, the realization of the rest upon the material plane, behind which the others are 'concealed. for were this double cube raised in the air immediately above your head, you woul

, consist of ten squares, thus symbolizing the ten sephiroth of which the basal one is malkuth, the realization of the rest upon the material plane, behind which the others are 'concealed. for were this double cube raised in the air immediately above your head, you would but see the single square forming the lowest side, the others from their position being concealed from you. just so, behind the material universe, lies the concealed form of the majesty of god. the altar of incense was overlaid with gold to represent the highest degree of purity, but the altar before you is black to represent the terrestrial earth. learn then, to separate the pure from the impure, and refine the gold of the spirit from the black dragon, the corruptible body. upon the cubical altar, were fire, water, and. i

18276066 GRIMM JACOB TEUTONIC MYTHOLOGY VOL 1

ery on the real bearings of the malberg glossary may lead to much. the religion of the slavs and lithuanians would be far more accurately known to us, if these nations, in the centuries immediately following their conversion, had more carefully preserved the memory of their antiquities; as it is, much scattered detail only wants collecting, and traditions still alive in many districts aftbrd rich material. on the finnish mythology we possess somewhat fuller information. germany holds a middle place, peculiar to herself and not unfavourable. while the conversion of gaul and that of slavland were each as a whole decided and finished in the course of a very few centuries, the teutonic races forsook the faith of their fathers very gradually and slowly, from the 4th to the 11th century. eemains

f 743 thought it needful expressly to enjoin an' ec forsacho thunarc' and much that related to his service remained uneradicated a long time after; it cannot well be doubted, that at a still earlier time he was held by our forefathers to be a real god, and one of their greatest. if we compare him with wuotan, though the latter is more intellectual and elevated, donar has the advantage of a sturdy material strength, which was the very thing to recommend him to^ etwas iibcr die elisten, pp. 13-4. 192 thunar. the peculiar veneration of certain races; prayers, oaths, curses retained his memory oftener and longer than that of any other god. but only a part of the greek zeus is included in him. chapter ix. zio (tiw, tyr. the on, name for dies martis, tysdagr, has the name of tlie eddie god tyr (

ium quidem culmo tectum cerni usquam potest, sed glacuus barharico ritu huvii figitur nudus, eumque ut martem, regionum quas circumcircant praesulem, verecundius colunt. and he had previously asserted of the quadi also, a decidedly german people, 17, 12 (a.d. 358: eductis mucroniuts,quos fro numiwibus co/^w^i, juravere se permansuros in fide. perhaps all 1 the suffix -rk would hardly fit with the material sense of heru, far better with a personal heru. 2 does the author overlook, or deliberately reject, the on. or, ren. orrar, as. arwi^ arrow% among the forms for tuesday occur erigtag, ergetag; erge is to arwe, as serge to sorwe, morgen to niorwen &c. trans. zio. 205 tlie teutonic nations swore by their weapons, with a touching of the weapon/ just as the scythians and eomans did per martis

; as (jyden pi. gydena, but also weak gydene pi. gydenan, mones gl. 4185 proser])iiiani= to gidenan (1. togydenan, additional goddess; on. gy(^ja (which might be dea or sacerdos fern, better tisynja (see suppl. ekda, nirdu, gaue, fikgunia, iiluodaxa. 251 graff 4, 999) might be masc (like herd= solum, graff 4, 102g) or fern, still^ the goth, mukla, ohg. molta, as. molde, on. mold, contain only the material sense of soil, dust; equally impersonal is tlie os. folda, as. folde, on. fold, conf. feld, field, i^inn. peldo (campus, hung, fold (terra. but the on. lord' appears in the ilesh, at once wife and daughter of osinn, and motlier of thorr (8n. 11. 39. 123, who is often called larsar burr. distinct from her was liindr, another m'ife of osinn, and mother of vali (siem. 91^ 95^ 97, called rind

aequus) stands opposed to bcilvisus (iniquus. 5. okentil. wielant. mimi. tell &c. in addition to the heroes ascertained thus far, who form part of the main pedigree of whole nations, and thence derive weight and durability, there is another class of more isolated heroes; i can only put forward a few of them here. we have still remaining a somewhat rude poem, certainly founded on very ancient epic material, about a king orcndcl or erentel, whom the appendix to the heldenbuch pronounces the first of all heroes that were ever born. he suffers shipwreck on a voyage, takes shelter with a master fisherman eisen^ earns the seamless coat of his master, and afterwards wins frau breide, the fairest of women: king eigcl of trier was his father's name. the whole tissue of the fable puts one in mind of

3 8 INITIATION CEREMONY

tive; aub, passive; aur, equilibrated; whilst asch is the name of fire. the 31st path of the sepher yetzirah which answereth unto the letter shin, is called the perpetual intelligence, and it is so called because it regulateth the motions of the sun and moon in their proper order, each in an orbit convenient for it. it is therefore the reflection of the sphere of fire, and the path connecting the material universe as depicted in malkuth, with the pillar of severity on the side of geburah, through the sephira hod. hierophant, hegemon and theoricus come to west of altar. hiero: before you upon the altar is the 20th key of the tarot, which symbolically resumes the ideas. to the uninitiated eye it apparently represents the last judgement, with an angel blowing a trumpet and the dead rising fro

4 7 INITIATION CEREMONY

ves in the four triplicities of the zodiac (places cross aside) the 29th path of the sepher yetzirah which answereth to the letter qoph, is called the corporeal intelligence, and it is so called because it formeth every body which is formed beneath the whole order of worlds, and the increment of them. it is there, the reflection of the sphere of the watery sign pisces, and the path connecting the material universe as depicted in malkuth, with the pillar of mercy, and the side of chesed through the sephira netzach. and through it do the waters of chesed flow down. hiero: heg: pract: move to west of altar. hiero: before you upon the altar is the 18th key of the tarot, which symbolically resumes these ideas. it represents the moon with four hebrew yods, like drops of dew falling, two dogs, tw

conducts practicus to foot of the hierophant's throne and hands to the practicus the solid pyramid of the elements. hiero: this pyramid is attributed to the four elements. on the four triangles are their names, asch, fire; mayim, water; ruach, air; aretz, earth; on the apex is the word eth, composed of the first and last letters of the alphabet and implying essence. the square base represents the material universe, and on it is the word ohlam, meaning world (places pyramid aside) the 28th path of yetzirah, which answereth unto the letter tzaddi is called the natural intelligence, and it is so called because through it is consummated and perfected the nature of every existing being under the orb of the sun. it is therefore the reflection of the airy sign of aquarius, the water bearer unto w

A PRACTICAL GUIDE TO WITCHCRAFT AND MAGICK SPELLS

'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to your thoughts and needs and desires and bring them into actuality. the more positive and altruistic these focuses are, the more abundance, joy and harmony will be reflected in your own world. magick and giving it is said that if you smile in london in th

cult, even when dealing with rituals and with goodwill on all sides. you may also find that one personality automatically assumes leadership and if this does not prove beneficial, it needs to be tackled with humour and sensitivity if you are not to have a quasi-deity in your midst. you may wish to choose a particularly wise member to look after newcomers, explain basic rituals and suggest reading material and meditations and visualisations that can be done at home. other members may undertake to research aspects of the craft that interest them, or collect information about deities and then run informal teachings sessions perhaps on a special evening. one person may undertake to update the book of shadows regularly. joining a coven before joining a coven, consider what you are looking for

ments to yourself! different kinds of magick what is certain is that whether folk customs or more formal ceremonies are used, the underlying principles of all types of white magick are the same throughout the world, and can be categorised under the following headings. sympathetic magick this involves performing a ritual that imitates what you would desire in the outer world, so bringing on to the material plane a desire or need or wish from the inner or thought plane. this is done using appropriate tools and symbols. so in a spell for the gradual increase of money, for example, you might grow a pot of basil seedlings (a herb of prosperity) and light a green candle. contagious magick this involves transferring and absorbing power directly from a creature or an object, such as an animal, a b

re three distinct and yet related types of magick, all of which can be used informally, in spells, or formally, in ceremonial rituals. personal magick as i have already said, it is quite permissible to use magick to empower your personal needs, though this does not bring lottery wins or the object of your romantic fantasies delivered gift-wrapped to your door. magick has traditionally encompassed material needs, and spirituality is very difficult to achieve at a time when there is a crisis of physical need or emotional shortfall in your life. for example, in days when having sufficient food and heating was an ongoing concern, abundance for the coming winter months was a prime focus of mabon, the harvest festival at the autumn equinox. many kitchen witches would carry out private spells usi

nd to boost the flow as you visualise the natural sources. in this way, you can balance the energies in both spheres of the brain for integrated mind and soul flow. 4- gods and goddesses the mechanics of witchcraft magick takes place at what ts eliot in the four quartets called the 'still point of the turning world, that moment of timelessness that enables thought to be turned into reality on the material plane. it operates on the principle as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and states that huma

ABRAMELIN1

ing conception (a) that the good spirits and angelic powers of light are superior in power to the fallen spirits of darkness (b) that these latter as a punishment have been condemned to the service of the initiates of the magic of light (this idea is to be found also in the koran or, as it is frequently and perhaps more correctly written, qur-an (g) as a consequence of this doctrine, all ordinary material effects and phenomena are produced by the labour of the evil spirits under the command introduction ix usually of the good (d) that consequently whenever the evil demons can escape from the control of the good, there is no evil that they will not work by way of vengeance (e) that therefore sooner than obey man, they will try to make him their servant, by inducing him to conclude pacts and

of the higher and good is requisite (ie, in the language of the theosophy of the present day, the knowledge of the higher self. from this it results that the magnum opus propounded in this work is: by purity and self-denial to obtain the knowledge of and conversation with one s guardian angel, so that thereby and thereafter we may obtain the right of using the evil spirits for our servants in all material matters. this, then, is the system of the secret magic of abra-melin, the mage, as taught by his disciple abraham the jew; and elaborated down to the smallest points. except in the professed black magic grimoires, the necessity of the invocation of the divine and angelic forces to control the demons is invariably insisted upon in the operations of evocation described and taught in mediaev

iritual beings. i will, therefore, only state briefly and concisely the principal differences between angels, elementals, and devils. we may then conclude that angels, though themselves divided into numerous orders and classes, possess generally the following characteristics: that they are entirely good in nature and operation, the conscient administrators of the divine will upon the plane of the material universe; that they are responsible, not irresponsible agents, and therefore capable of fall; and that they are independent of the currents of the infinite secret forces of nature, and can therefore act beyond them, though their classification and qualities will cause them to be more sympathetic with certain among these forces than with the rest, and this in varying degree. also that they

ABRAMELIN2

which he has referred. 61 if the operator himself has developed the clairvoyant faculty; which the training he has subjected himself to for six months ought to have greatly aided, and be pure in mind, i can see no necessity for the employment of a child as seer. 62 i.e, your special and particular guardian angel. 63 en la familiarit et conversation delange. the sacred magic 114 64 i.e, those of a material force; many being evil, some few inclined to good, most of a mixed nature somewhat good yet the evil predominating in their dispositions. 65 i.e, this second book of the three constituting the treatise. 66 i.e. the red robe, or mantle. 67 ou si vous estez en campagne mettes vous ducost, du ponant. this word ponant is almost obsolete in modern french, being only employed in a nautical sens

ADDTLS

to formulate certain names contain a higher degree of potency than when an angelic name is formulated from the elemental tablet above. the tablet of union containeth (20) squares. let the z.a.m. contemplate the order in which these names are arranged in relationship to the permutation of the tetragrammaton: exarp a y hcoma c h nanta, b h bitom d w w h h y is the permutation b (refer to 4 7 grade material) 4 thou shall paint the lettering of the holy tablet of union on white ground. the individual rows are to be painted in the following color: exarp, attributed to a, is painted in yellow letters. 1st line. hcoma, attributed to c, is painted in blue letters. 2nd line. nanta, attributed to b, is painted in black letters. 3rd line. bitom, attributed to d, is painted in red letters. 4th line

tablet of union. triangle no. 2: queen of swords. triangle no. 2: m. triangle no. 3: a. triangle no. 4: m nearly all the squares of this tablet represent some combined effect of light and life. here m acts both downwards and upwards. a is not very strong in action when it is here 28 placed; and the queen of swords represents the moist force of a, h of w. therefore, if one could attribute a direct material action unto the squares of the tablet of union, the terrestrial effect would be that of a moist and gentle, scarcely moving, breeze; with a soft vibrating light playing through it, like the most gentle sheet-lightning in summer. it will aid the reader considerably, if, when meditating upon these examples, he draws the pyramid with the triangles so that he can refer to it at a moment s not

ADEPTUS MINOR INITIATION

there are four names drawn forth. from the t with four y s 4 or t of the sigillum ameth, t and 4 other letters are obtained, counting by the rule of 4 4 32 (from the t which is found at the top of the circle of letters and numbers on the sigillum dei ameth) thus: 4. 22. 20. 18. 1. og. t h a o 8 this yields the name tahaoelog for the a tablelerretac32.doc adeptus minor initiation r.r. et a.c. this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 ceremony of the adeptus min

hus gradually raise and unite myself to my higher and divine genius, and that in this event, i will not abuse the great power entrusted to me" jxn "i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure, and if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me" dwh "i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance towards the members of the whole order, neither slandering nor evil-speaking, nor repea

ALEE J BOOK OF AIWASS

- you must ask for your gift once you've assumed godform. it is also important to know what gift the god offers. let's start from the top; satan (baphomet) grants any object you desire; gold coins, expensive clothes, furniture, rare antiques, a new car, exotic pet, etc. no need to be specific. babalon (isis) grants a protective amulet to be worn about the neck. you must be specific concerning the material the amulet is to be made from, its design, the kind of protection you desire. aiwass, lord egan's daemonic form, grants one astral projection experience. lucifer grants increased intelligence. pan (priapus) grants one sexual encounter with whomever you desire. bacchus grants that your unpaid debts shall be brought up to date. aphrodite (venus) grants the perfect male partner shall come to

ALEISTER CROWLEY EIGHT LECTURES ON YOGA

t us consider a piece of cheese. we say that this has certain qualities, shape, structure, colour, solidity, weight, taste, smell, consistency and the rest; but investigation has shown that this is all illusory. where are these qualities? not in the cheese, for different observers give quite different accounts of it. not in ourselves, for we do not perceive them in the absence of the cheese. all 'material things' all impressions, are phantoms. in reality the cheese is nothing but a series of electric charges. even the most fundamental quality of all, mass, has been found not to exist. the same is true of the matter in our brains which is partly responsible for these perceptions. what then are these qualities of which we are all so sure? they would not exist without our brains; they would n

ame is true of the matter in our brains which is partly responsible for these perceptions. what then are these qualities of which we are all so sure? they would not exist without our brains; they would not exist without the cheese. they are the results of the union, that is of the yoga, of the seer and the seen, of subject and object in consciousness as the philosophical phrase goes. they have no material existence; they are only names given to the ecstatic results of this particular form of yoga (10) i think that nothing can be more helpful to the student of yoga than to get the above proposition firmly established in his subconscious mind. about nine-tenths of the trouble in understanding the subject is all this ballyhoo about yoga being mysterious and oriental. the principles of yoga, a

ALEISTER CROWLEY ACROSS THE GULF

and anon voided his excrement upon me. moreover there were others, menacing and terrible, vast cloudy demon-shapes. i could not think of the words of power that control them. now the sun that warmed my chill bones yet scorched me further. my tongue so swelled that i could hardly breathe; my face blackened; my eyes bulged out. the fiends came closer; drew strength from my weakness, made themselves material bodies, twitched me and spiked me and bit me. i turned on them and struck feebly again and again; but they evaded me easily and their yelling laughter rang like bells in my ears. howbeit i saw that they attacked me only on one side, as if to force me to one path. but i was wise enough to keep my shadow steadily behind me: and they, seeing this, were all the more enraged: i therefore the m

ALEISTER CROWLEY AD MEIORUM CTHULHI GLORIAM

eldritch horrors, in supporting the publication of this arcane treatise. sixth, to all those patient pagans and friends of the craft who waited, and waited for the eventual publication of this tome with baited breath. and something on the stove. seventh, and perhaps most importantly, to herman slater of the magickal childe (nee warlock shop, whose constant encouragement and eternal kvetching was material to the completion of this work. and, finally, to the demon perdurabo, without whose help the presentation of this book would have been impossible. blessed be! table of contents introduction introductory essay prefatory notes chart of comparisons supplementary material to 777 notes on pronunciation the spells (translated) common sumerian words and phrases in english a word concerning the o

genuine necronomicon which he knew, since childhood, really existed- was suitably impressed. shocked, actually. he asked to see the dubious personality who claimed responsibility for the editing and general research work that went into the volume. this exotic individual, simon by name, appeared suddenly one day in the living quarters of l.k. barnes attired in a beret, a suit of some dark, fibrous material, and a attache case which contained- besides correspondence from various balkan embassies and a photograph of the f-104 fighter being crated up for shipment to luxembourg- additional material on the necronomicon which proved his bona fides. also at that meeting was the third member of the unholy trinity, james wasserman of studio 31 who- according to a south american cult leader- died dur

eldritch horrors, in supporting the publication of this arcane treatise. sixth, to all those patient pagans and friends of the craft who waited, and waited for the eventual publication of this tome with baited breath. and something on the stove. seventh, and perhaps most importantly, to herman slater of the magickal childe (nee warlock shop, whose constant encouragement and eternal kvetching was material to the completion of this work. and, finally, to the demon perdurabo, without whose help the presentation of this book would have been impossible. blessed be! table of contents introduction introductory essay prefatory notes chart of comparisons supplementary material to 777 notes on pronunciation the spells (translated) common sumerian words and phrases in english a word concerning the o

genuine necronomicon which he knew, since childhood, really existed- was suitably impressed. shocked, actually. he asked to see the dubious personality who claimed responsibility for the editing and general research work that went into the volume. this exotic individual, simon by name, appeared suddenly one day in the living quarters of l.k. barnes attired in a beret, a suit of some dark, fibrous material, and a attache case which contained- besides correspondence from various balkan embassies and a photograph of the f-104 fighter being crated up for shipment to luxembourg- additional material on the necronomicon which proved his bona fides. also at that meeting was the third member of the unholy trinity, james wasserman of studio 31 who- according to a south american cult leader- died dur

r worm, great serpent) this is, of course, by no means a complete list but rather an inspirational sampling. meditation upon the various things mentioned in the mythos will permit the scholar to draw his own conclusions; research upon the etymology of both lovecraft's and crowley's respective literature enables the occultist to discover the ancient names and numbers for much of his own, familiar, material (note: that lovecraft may have head or crowley is hinted at darkly in his short story "the thing on the doorstep" in which he refers to a cult leader from england who had established a covenstead of sorts in new york. in that story, published in weird tales in 1936, the cult leader is closely identified with chthonic forces, is described as "notorious, and linked to the strange fate that

ALEISTER CROWLEY BOOK OF LIES

use it is intensely amusing for crowley to quote tennyson. there is no joke or subtle meaning in the publisher's imprint. book of lies get any book for free on: www.abika.com 4 foreword the book of lies, first published in london in 1913, aleister crowley's little master work, has long been out of print. its re-issue with the author's own commentary gives occasion for a few notes. we have so much material by crowley himself about this book that we can do no better that quote some passages which we find scattered about in the unpublished volumes of his "confessions" he writes..none the less, i could point to some solid achievement on the large scale, although it is composed of more or less disconnected elements. i refer to the book of lies. in this there are 93 chapters: we count as a chapt

and the essay on the qabalah in the temple of solomon the king. this number is said to be all hotch-potch and accursed. the chapter should be read most carefully in connection with the 10th aethyr. it is to that dramatic experience that it refers. the mind is called "wind, because of its nature; as has been frequently explained, the ideas and words are identical. in this free-flowing, centreless material arises an eddy; a spiral close-coiled upon itself. the theory of the formation of the ego is that of the hindus, whose ahamkara is itself a function of the mind, whose ego it creates. this ego is entirely divine. zoroaster describes god as having the head of the hawk, and a spiral force. it will be difficult to understand this chapter without some experience in the transvaluation of value

e rest of it down to malkuth; step 4, the stooping of malkuth to the qliphoth, and the consequent ruin of the tree of life. part 2 show the impossibility of stopping on the path of adeptship. the final couplet represents the first step upon the path, which must be taken even although the aspirant is intellectually aware of the severity of the whole course. you must give up the world for love, the material for the moral idea, before that, in its turn, is surrendered to the spiritual. and so on. this is a laylah-chapter, but in it laylah figures as the mere woman. book of lies get any book for free on: www.abika.com 156 [159] 75 kappa-epsilon-phi-alpha-lambda-eta omicron-epsilon plovers' eggs(38) spring beans and strawberries are in: goodbye to the oyster! if i really knew what i wanted, i c

ALEISTER CROWLEY DUTY

f fitness, use, and development. it is a violation of the law of thelema to abuse the natural qualities of any animal or object by diverting it from its proper function, as determined by consideration of its history and structure. thus, to train children to perform mental operations, or to practice tasks, for which they are unfitted, is a crime against nature. similarly, to build houses of rotten material, to adulterate food, to destroy forests, etc, etc, is to offend. the law of thelema is to be applied unflinchingly to decide every question of conduct. the inherent fitness of any thing for any proposed use should be the sole criterion. apparent, and sometimes even real, conflict between interests will frequently arise. such cases are to be decided by the general value of the contending p

ALEISTER CROWLEY LIBER 777

2 i. key scale. ii* hebrew names of numbers and letters. iii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi

of love 3 hywjy hyjhl! a established strength [virtue# d abundance 4 hyqwh ladnm$ a perfected work [completion= d blended pleasure [luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disappointment] 6 hymmn lalyy& e victory! h pleasure 7 lajrh larxm% e valour$ h illusionary success [debauch] 8 hyaka layhk# i swiftness' l abandoned success [indolence] 9 layzh hydla= i great strength [strength& l material happiness [happiness] 10 hywal hyuhh' i oppression% l perfected success [satiety] cxxxv. titles and attributions of the sword suit [spades] cxxxvi. titles and attributions of the coin, disc or pantacle suit [diamonds] 0. 1 the root of the powers of air the root of the powers of earth 2= in g the lord of peace restored [peace& in j the lord of harmonious change [change] 3' g sorrow% j mate

y] cxxxv. titles and attributions of the sword suit [spades] cxxxvi. titles and attributions of the coin, disc or pantacle suit [diamonds] 0. 1 the root of the powers of air the root of the powers of earth 2= in g the lord of peace restored [peace& in j the lord of harmonious change [change] 3' g sorrow% j material works [works] 4& g rest from strife [truce! j earthly power [power] 5$ k defeat# b material trouble [worry] 6# k earned success [science= b material success [success] 7= k unstable effort [futility' b success unfulfilled [failure] 8& c shortened force [interference! f prudence 9% c despair and cruelty [cruelty$ f material gain [gain] 10! c ruin# f wealth table v 26 cxxxvii. signs of the zodiac. cxxxviii* planets ruling col. cxxxvii. cxxxix. planets exalted in col. cxxxvii. cxl

g' t& p% s! s and b$ d# r= note that s and not k is the 7th of the double letters. the jesuit kircher17 gives= p r t b g d k the order of the planets is that of their apparent rate of motion. by writing them in their order round a heptagon, and tracing the heptagram unicursally, the order of the days of the week is obtained. col. clxxviii. these intelligences are angelic in nature, but possessing material and even earthly dominion. hence they preside over the geomantic figures, whose nature indeed expresses their relation to man. col. clxxxi. line 11. he laughs; bearing a sphere containing illusion in his left hand, but over his right shoulder, and a staff 463 lines long in his right. a lion and a dragon are at his feet, but he seems unaware of their attacks or caresses. line 12. his attit

nmost sincerity. 62 4 1 b of e hsiao kwo non-essential, success of trifles, a wonded bird, small divergences. 63 2 5= of! ki tzi help attained, complete success. 64 5 2! of= wei tzi incomplete success, foolish impulse, failure. 50 transcriber s notes [the work as presented here is currently incomplete: owing to my complete ignorance of arabic, one column (the princes of the jinn) and some endnote material (the 99 names of god) in that language have not been entered] this electronic edition of 777 was prepared from the version of 777 revised printed in 777 and other qabalistic writings (originally published as the qabalah of aleister crowley. as far as i can tell this was a facsimile from the 1955 first edition of 777 revised; while crowley s original preface was re-set in the 1955 edition

ALEISTER CROWLEY LIBER CHANOKH

to do with them: he repeatedly asked about them and received vague or evasive answers from kelly and/or the angels. the heptarchic system of planetary magick is covered by turner (1983) and james (1984, and a golden-dawn-ized version is presented by zalewski (1990. it is set out in two ms digests by dee, de heptarchia mystica in sloane 3191, and compendium heptarchia mystica (add. ms 36,674. this material is drawn from the skrying sessions recorded in sloane ms 3188, principally tertius and quartus but incorporating material from all the books. it is not clear whether what dee meant by the book of enoch was the tablets of enoch which are definitely identical with the tablets composing the great table (table of watchtowers, or liber logaeth, though the latter seems to be the favoured interp

in bl sloane ms 3189, liber mysteriorum sextus et sanctus, in edward kelly s handwriting. this copy has the title the book of enoch, revealed to dr. john dee by the angels, interpolated by elias ashmole. to the best of my knowledge nobody has deciphered logaeth to date. thomas head (in regardie (ed, 1984) claimed to have been able to solve some of the tables and tentatively translate some of the material in the angelic language contained in the book; he did not give further details and as far as i am aware has not published his findings. some researchers (e.g. laycock, 1978) are of the opinion that the material recorded in logaeth may be a glossolalia. liber lxxxiv 35 it appears that some unacknowledged work in the compilation of the published parts of chanokh was done by james windram, c

nience regardie s interpolation of the symbolic representation of the universe as a sub-title for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe s enochian magic reference and clay holden s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked against plate iii and the symbols checked according to the golden dawn rules printed

en he acquired the mss; it is also known as the book of supplications and invocations. typesets/ translations in james (1984; typeset and translation of the first three in turner (1989; typeset and translation of de heptarchia mystica in turner (1983. compendium heptarchia mystica. bl add ms 36,674. an alternate and apparently earlier digest of the heptarchic system of planetary magick, including material not in sloane 3191. turner (1983) incorporates material from this (ed. meric casaubon, 1659) a true and faithful relation of what passed for many yeers between dr. john dee and some spirits &c &c &c. london. reprinted london: askin, 1974; new york: magickal childe, 1992. a typeset of dee s spirit diaries from may 1583 to may 1587 (with a brief fragment from 1607. also cited as casaubon, t

ALEISTER CROWLEY MAGICK IN THEORY AND PRACTICE

y life. before i touched my teens, i was already aware that i was the beast whose number is 666. i did not understand in the least xi what that implied; it was a passionately ecstatic sense of identity. in my third year at cambridge, i devoted myself consciously to the great work, understanding thereby the work of becoming a spiritual being, free from the constraints, accidents, and deceptions of material existence. i found myself at a loss for a name to designate my work, just as h. p. blavatsky some years earlier "theosophy "spiritualism "occultism "mysticism, all involved undesirable connotations. i chose therefore the name "magick" as essentially the most sublime, and actually the most discredited, of all the available terms. i swore to rehabilitate magick to identify it with my own ca

sumed to extend throughout nature (illustration: one does not confuse the pain of toothache with xvi the decay which causes it. inanimate objects are sensitive to certain physical forces, such as electrical and thermal conductivity; but neither in us nor in them- so far as we know- is there any direct conscious perception of these forces. imperceptible influences are therefore associated with all material phenomena; and there is no reason why we should not work upon matter through those subtle energies as we do through their material bases. in fact, we use magnetic force to move iron, and solar radiation to reproduce images (14) man is capable of being, and using, anything which he perceives, for everything that he perceives is in a certain sense a part of his being. he may thus subjugate

n the last few years, the semi-educated have got an idea that they know a great deal about the universe, and the principal ground for their fine opinion of themselves is usually the telephone or the airship. it is pitiful to read the bombastic twaddle about progress, which journalists and others, who wish to prevent men from thinking, put out for consumption. we know infinitesimally little of the material universe. our detailed knowledge is so contemptibly minute, that it is hardly worth reference, save that our shame may spur us to increased endeavour. such knowledge<<knowledge is, moreover, an impossible conception. all propositions come ultimately back to "a is a> as we have got is of a very general and abstruse, of a philosophical and almost magical character. this consists principally

he magician who is addressing the god; it is the god who hears the far-off utterance of the magician. if this invocation has been correctly performed, the words of the fourth part will sound distant and strange. it is surprising that a dummy (so the magus now appears to himself) should be able to speak! the egyptian gods are so complete in their nature, so perfectly spiritual and yet so perfectly material, that this one invocation is sufficient. the god bethinks him that the spirit of mercury should now appear to the magician; and it is so. this egyptian formula is therefore to be preferred to the hierarchical formula of the hebrews with its tedious prayers, conjurations, and curses. it will be noted, however, that in this invocation of thoth which we have summarized, there is another form

esponds to earth, the condensation or materialization of those three higher principles. with regard to the hebrew formulae, it is doubtful whether most magicians who use them have ever properly grasped the principles underlying the method of identity. no passage which implies it occurs to mind, and the extant rituals certainly give no hint of such a conception, or of any but the most personal and material views of the nature of things. they seem to have thought that there was an archangel named ratziel in exactly the same sense as there was a statesman named richelieu, an individual being living in a definite place. he had possibly certain powers of a somewhat metaphysical order- he might be 19 in two places at once<
ALEISTER CROWLEY MAGICK WITHOUT TEARS

siatic "dying-god- compiled from melcarth, mithras, adonis, bacchus, osiris, attis, krishna, and others- who supplied the miraculous and ritualistic elements of the fable. rightly you ask "what can i contribute" answer: one book. that is the idea of the weekly letter: 52 of yours and 52 of mine, competently edited, would make a most useful volume. this would be your property: so that you get full material value, perhaps much more, for your outlay. i thought of the plan because one such arrangement has recently come to an end, with amazingly happy results: they should lie open to your admiring gaze in a few months from now. incidentally, i personally get nothing out of it; secretarial work costs money these days. but there is another great advantage; it keeps both of us up to the mark. also

ated oct. 12 '43 constituted no. 48 in magick without tears and the following chapters from the book of lies "peaches "pilgrim-talk "buttons and rosettes "the gun-barrel and the mountaineer. 18 exquisite pleasure of a function in its normal activity. with a little imagination one can conceive the analogical case of the universe itself; and, still less fettered by even the mildest limitation which material symbols necessarily (however little) suggest "remember all ye that exismagic without tears get any book for free on: www.abika.com 30 tence is pure joy (al, ii, 9. is it too bold to suggest that the gradual merging of all these ways into an interwoven unity may be taken as one mode of presentation of the accomplishment of the great work itself? at least, i feel fairly satisfied the medita

discussed in connection with "god" 25 (illustration: one does not confuse the pain of toothache with the decay which causes it. inanimate objects are sensitive to certain physical forces, such as electrical and thermal conductivity; but neither in us nor in them- so far as we know- is there any direct conscious perception of these forces. imperceptible influences are therefore associated with all material phenomena; and there is no reason why we should not work upon matter through those subtle energies as we do through their material bases. in fact, we use magnetic force to move iron, and solar radiation to reproduce images) magic without tears get any book for free on: www.abika.com 43 14. man is capable of being, and using, anything which he perceives; for everything that he perceives is

this had to be done in the case of chemistry, of higher mathematics, indeed of almost all technical subjects; but i feel that you have some other, deeper explanation in reserve. after all, most of what i am seeking to learn from you has been familiar to many of the great minds of humanity for many centuries. indeed, the qabalah is a special language, and that is old enough; there is not much new material to fit into that structure. but why did they, in the first place, resort to this symbolic jargon" you put it very well; and when i think it over, i feel far from sure that the explanation which i am about to inflict upon you will satisfy you, or even whether it will hold water! in the last resort, i shall have to maintain that we are justified by experience, by the empirical success in co

and anna kingsford, who were trying rather helplessly to put the exoteric formulae of the white school into th hands of students, and with the secret representatives of the rosicrucian brotherhood. it is not for us in this place to estimate the degree of success with which she carried out her embassy; but at least we see today that physical science is at last penetrating to the spiritual basis of material phenomena. the work of henry poincar, einstein, whitehead, and bertrand russell is sufficient evidence of this fact. christianity, too, has fallen into a lower degree of contempt than ever. realizing that it was moribund, it made a supreme and suicidal effort, and plunged into the death-spasm of the first worldwar. it was too far corrupt to react to the injections of the white formula whi

ALEISTER CROWLEY MEDITATION

crifice anything that he has if he could reverse the sentence. practically all religions and all philosophies have started thus crudely, by promising their adherents some such reward as immortality. no religion has failed hitherto by not promising enough; the present breaking up of all religions is due to the fact that people have asked to see the securities. men have even renounced the important material advantages which a well-organized religion may confer upon a state, rather than acquiesce in fraud or falsehood, or even in any system which, if not proved guilty, is at least unable to demonstrate its innocence. being more or less bankrupt, the best thing that we can do is to attack the problem afresh without preconceived ideas. let us begin by doubting every statement. let us find a way

cence. being more or less bankrupt, the best thing that we can do is to attack the problem afresh without preconceived ideas. let us begin by doubting every statement. let us find a way of subjecting every statement to the test of experiment. is there any truth at all in the claims of various religions? let us examine the question. our original difficulty will be due to the enormous wealth of our material. to enter into a critical examination of all systems would be an unending task; the cloud of witnesses is too great. now each religion is equally positive; and each demands faith. this we refuse in the absence of positive proof. but we may usefully inquire whether there is not any one thing upon which all religions have agreed: for, if so, it seems possible that it may be worthy of really

will persists without intelligence. the business man (for example) has wished for ease and comfort, and to this end goes daily to his office and slaves under a more cruel taskmaster than the meanest of the workmen in his pay; he decides to retire, and finds that life in empty. the end has been swallowed up in the means. only those are happy who have desired the unattainable. all possessions, the material and the spiritual alike, are but dust. love, sorrow, and compassion are three sisters who, if they seem freed from this curse, are only so because of their relation to the unsatisfied. beauty is itself so unattainable that it escapes altogether; and the true artist, like the true mystic, can never rest. to him the magician is but a servant. his wand is of infinite length; it is the creati

tists are conscious of their real purpose, and in very many cases we have this infinite yearning supported by so frail a constitution that nothing is achieved. the magician must build all that he has into his pyramid; and if that pyramid is to touch the stars, how broad must be the base! there is no knowledge and no power which is useless to the magician. one might almost say there is no scrap of material in the whole universe with which he can dispense. his ultimate enemy is the great magician, the magician who created the whole illusion of the universe; and to meet him in battle, so that nothing is left either of him or of yourself, you must be exactly equal to him. at the same time let the magician never forget that every brick must tend to the summit of the pyramid- the sides must be p

before nothing existed but a chaos of whims; but once organization has taken place it is sacred. as blake says "everything that lives is holy; and hence the creation of life is the most sacred of tasks. it does not matter very much to the creator what it is that he creates; there is room in the universe for both the spider and the fly. it is from the rubbish-heap of choronzon that one selects the material for a god! this is the ultimate analysis of the mystery of redemption, and is possibly the real reason of the existence (if existence it can be called) of form, or, if you like, of the ego. it is astonishing that this typical cry "i am i- is the cry of that which above all is not i. it was that master whose will was so powerful that at its lightest expression the deaf heard, and the dumb

ALEISTER CROWLEY SEPHER SEPHIROTH

blow; plague (gn pleasure, delight gn( an attack upon others, a violation, injury mgp high priest lwdgh nhk 124 an oak; hardness nswx pleasure, delight: eden nd( 125) thine hand (ps. 139:5; see s.d. 5:16) hkpk 126 a window hnml) darkness hlyp) a name of god )lg) ynd) hwhy hospitality nwlm horse sws on: a name of god (cf. 120; penalty of iniquity: gbeing taken away h nw( humble, afflicted wn( 127 material, natural (ar (b+wm 128 to withdraw, rescue, deliver; to equip for war clx goodly strength; proof nysx god the eternal one wnyhl) hwhy 129 pleasure (gn. 18:12) hnd( delight, pleasure gnw( the standing prayer (from vb. to stand) hdym( palace of serenity (referred to hod) hnwg lkyh 130 ayin: an eye ny( deliverance hlch the angel of redemption l)gh k)lm decrees, prophetic sayings nylm the pil

ning metal h (electrum- either gold/silver alloy or amber; burning coal lm#x a week; an oath (wb# 380 hwhy ynd) as) y (d h (n w (y h= n# k y n# k y difficulty, narrowness; egypt myrcm pain, trouble, misery nwbc( bc( thick darkness, fog lpr (see 370 )ry+sq ursa major #y( proverbs yl#m number rpsm folly #p 381 astrologer, enchanter, magician p) clamour, prayer h(w# 383 an oath h(wb# 385 assiah: the material world; action hy( shekinah, divine presence: the goddess of malkuth hnyk# lip hp# 386 tongues nw#l tziruph, combinations: tables of temurah pwryc 387 the milky way (lit. gthe way of milk h; but cf. 525) blxh lyb# 388 the hardest rock (ps 114:8 #ymlx to search out diligently #px table; bread (cf. 394) nxl# 389 realized, materialized, corporeal m#gwm judge; judgment +p# 390 male and female

ALEISTER CROWLEY TAO TEH KING

lect of this rule has destroyed civilization; i need not insist on examples of how a's potash, b's iron, c's coal and d's trade routes have caused e to set the world ablaze) 2. the wise man seeketh therefore to content the actual needs of the people; not to excite them by the sight of luxuries. he banneth these, and concentrateth on those((the present labour troubles are due to the absurd cult of material complexities miscalled prosperity) 13 chapter xiii the contempt for circumstance. 1. favor and disgrace are equally to be shunned; honour and calamity to be alike regarded as adhering to the personality((and, therefore 'ganglia' to be loosened is written, as stated above) 2. what is this which is written concerning favour and disgrace? disgrace is the fall from favour. he then that hath f

ark. manifest not thy glory, but thine obscurity. clothed in this child-excellence eternal, thou hast attained the return of the first state. knowing splendour of fame, cling to obloquy and infamy; then shalt thou remain as in the valley to which flow all waters, the lodestone to fascinate all men. yea, they shall hail in thee this excellence, eternal, simple and perfect, of the child. 2. the raw material, wrought into form, produceth vessels((homogeneous developed into heterogeneous: 0 degree understood as'something) so the sage king formulateth his wholeness in divers offices; and his law((being concordant with the nature of his people) is without violence or constraint. 33 chapter xxix refraining from action. 1. he that, desiring a kingdom, exerteth himself to obtain it, will fail. a ki

ALEISTER CROWLEY THE BANNED LECTURE

children and quotes the proceedings of ecclesiastical high court in which a dominican priest named jean blouyn took over as the delegate of the holy inquisition for the city and diocese of nantes. needless to say, gilles "confessed, and was put to the stake and charcoaled on october 26th, 1440 leaving his estates and untold riches to mother church, who, wasting no time, added them to her list of material gains. included in this particular catche were gilles personal hand-painted manuscripts which were eagerly welcomed into the mother lode s vault where they sit to this day. unfortunately, the vatican s library is inaccessible to "common folk, and will probably remain so until the demise of mother church herself, at which time this author will assist other interested persons in converting

ALEISTER CROWLEY THE LOST CONTINENT

adults. the young men and women had a verb- language yet simpler, and of degraded coarseness. all had, however, an extraordinary wealth of adjectives, most of them meaningless, as attached to no noun ideas, and a great quantity of abstract nouns such as 'liberty 'progress, without which no refined inhabitant could consider a sentence complete. he would introduce them into a discussion on the most material subjects "the immoral snub-nose "the unprogressive teeth "lascivious music "reactionary eyebrows--such were phrases familiar to all "to eat again, to sleep again, to work again, to find the light--that is liberty, that is progress" was a proverb common in every mouth. the religion of the people was protestant christianity in all essentials, but with an even closer dependence upon god. the

ALEISTER CROWLEY THE OLD AND NEW COMMENTARIES TO LIBER AL

e ego as the presentation in duality of a single simultaneous fact. in other words, life is an attempt to realize one's own nature in one's own soul. the man who fails to recognize it as such is hopelessly bewildered by the irrational character of the universe, which he takes to be real; and he cannot but regard it as aimless and absurd. the adventures of his body and mind, with their desires for material and moral well-being, are obviously as foredoomed to disaster as don quixote's. he must be a fool if he struggles on (against inexorable fate) to obtain results which he knows can only end in catastrophe, a climax the more bitter as he clings the more closely to his impossible ideals. but once he acquiesces in the necessity of the course of events, and considers his body and mind as no mo

nation. let every star see to it that its own life is a wise comment on this word "three grades. there is a very curious parallel to this passage in mr. aldous huxley's "crome yellow" chap. xxii. he works out a theory of a "rational state" on precisely these lines: weh note: warning to those intending publication of the commentaries. besides obtaining o.t.o. permission to use the o.t.o. copyright material, it may be necessary to obtain permission from the owner(s) of the following quoted material "mr. scogan waved away the interruption 'there's only one thing to be done, he said 'the men of intelligence must combine, must conspire, and seize power from the imbeciles and maniacs who now direct us. they must found the rational state "the heat that was slowly paralyzing all denis's mental and

to fight for their rights are respected, and let alone. the slave-spirit invites oppression. al i,44 "for pure will, unassuaged of purpose, delivered from the lust of result, is every way perfect" the old comment 44. recommends "non-attachment" students will understand how in meditation the mind which attaches itself to hope of success is just as bound as if it were to attach itself to some base material idea. it is a bond and the aim is freedom. i recommend serious study of the word unassuaged which appears not very intelligible. the new comment this verse is best interpreted by defining 'pure will' as the true expression of the nature, the proper or inherent motion of the matter, concerned. it is unnatural to aim at any goal. the student is referred to "liber lxv, cap. ii, v. 24, and to

sed as being in the nature of involuntary offence, just as if one were to assert that a sleep-walker who has fallen over a precipice were any less dead than empedocles or sappho. the doctrine of thelema resolves the whole question in conformity with the facts observed by science and the proprieties prescribed by magick. it must be obvious to the most embryonic tyro in alchemy that if there be any material substance soever endowed with magical properties, one must class, primus inter pares, that vehicle of essential humanity which is the first matter of that great work wherein our race shares the divine prerogative of creating man in its own image, male and female. it is evidently of minor importance whether the will to create be consciously formulated. lot in his drunkenness served the tur

caused by the confusion of the veils which conceal the soul from the consciousness, and thus create the illusion which the aspirant calls sorrow, and the uninitiate, evil. the sexual act, even to the grossest of mankind, is the agent which dissipates the fog of self for one ecstatic moment. it is the instinctive feeling that the physical spasm is symbolic of that miracle of the mass, by which the material wafer, composed of the passive elements, earth and water, is transmuted into the substance of the body of god, that makes the wise man dread lest so sublime a sacrament suffer profanation. it is this that has caused him, in half-instinctive, half-iontellectual half-comprehension of the nature of the truth, which has driven him to fence the act about with taboos. but a little knowledge is

ALEISTER CROWLEY THE QABALAH

sent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwu, olahm mevshekal. 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 tre

nous garment, and who assume a form when they appear to man. the fourth is the assiatic world, hycuh \lwu, olahm ha-assiah, the world of action, called also the world of shells, twpylqh \lwu, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits which are called the shells by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are the grossest and most deficient of all forms. their ten degrees aswer to decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two first are nothing but absence of visible form and organization. the third is the

r a very great deal of matter for thought in these poems which an untutored person would pass by. to return to the general dogma of the qabalists. the figure of minutum mundum will show how they suppose one quality to proceed from the last, first in the pure god-world atziluth, then in the angel-world briah, and so on down to the demon-worlds, which are however not thus organised. they are rather material that was shed off in the course of evolution, like the sloughs of a serpent, from which comes their name of shells, or husks. apart from silly questions as to whether the order of the emanations is confirmed by pal ontology, a question it is quite impertinent to discuss, there is no doubt the sephiroth are types of evolution as opposed to catastrophe and creation. the great charge against

e tarot: the 6 has little evil possible to it; the worst name one can call 60 is restriction. 61. ya, the negative. yna, the ego. a number rather like 31, q.v. 64. yd and ynd, intelligences (the twins) of mercury. see also 32. 65. ynda. in roman characters lxv= lvx, the redeeming light. see the 5 =6 ritual and konx om pax. note 65= 13 5, the most spiritual form of force, just as 10 5 was its most material form. note sh, keep silence! and lkyh, the palace; as if it were said silence is the house of adonai. 67. hnyb the great mother. note 6+ 7= 13, uniting the ideas of binah and kether. a number of the aspiration.41 70. the sanhedrim and the precepts of the law. the divine 7 in its most material aspect. 72. dsj, mercy. the number of the shemhamphorasch, as if affirming god as merciful. for d

kmah is the logos, or male initiator. see liber 418 for more information on these points, though rather from the standpoint of part ii. 78. alzm, the influence from kether. the number of the cards of the tarot, and of the 13 paths of the beard of macroprosopus.43 also sawya, the messenger.44 see part ii. 80. the number of p, the lightning-struck tower of the tarot. 8= intellect, mercury; its most material form is ruin, as intellect in the end is divided against itself. 81. a mystic number of the moon. 84. a number chiefly important in buddhism. 84= 7 12. 85. hp, the letter p. 85= 5 17: even the highest unity, if it move or energise, means war. 86 \yhla. see a note on genesis, equinox, no. ii. 90. number of tzaddi, a fishhook= tanha, the clinging of man to life (9, the trap in which man is

ALEISTER CROWLEY THE SWORD OF SONG

1 lies in wait for light-bewildered flies) ascension day 21 death-bed of poet. effect of body on mind. each life bound ever to the wheel72 ay, and each being we may guess now that the very crystals feel! 620 for them no harp-reasounding court, no palm, no crown, but none the less a cross, be sure! the worst man s thought in hell itself, bereft of bliss, were less unmerciful than this! 625 no! for material things, i hear, will burn away, and cease to be (nibbanna! ah! thou shoreless sea) man, man alone, is doomed to fear, to suffer the eternal woe, 630 or else, to meet man s subtle foe, god and oh! infamy of terror! be like him like him! and for ever! at least i make not such an error: my soul must utterly dissever 635 its very silliest thought, belief, from such a god as possible, its vile

otions blind to hamper, soberly we ll state the problem, and investigate in purely scientific mood 200 the sheer ananke of the mind, a temper for our steel to find whereby those brazen nails subdued against our door-post may in vain ring. we ll examine, to be plain, 205 by logic s intellectual prism the spiritual syllogism. we know what fools (only) call divine and supernatural and what they name material 210 are really one, not two, the line by which divide they and define being a shadowy sort of test; a verbal lusus at the best, at worst a wicked lie devised 215 to bind men s thoughts; but we must work with our own instruments, nor shirk discarding what we erstwhile prized; should we perceive it disagree with the first-born necessity. 220 i come to tell you why i shun the sight of men, t

end in time (ll. 245-249. and in that last supreme hour of agony he claims regan as his wife, as if by accident; it is not the passionate assertion of a thing doubtful, but the natural reference to a thing well known and indisputable. and in the moment of his despair; confronted with the dead bodies of the splendid sisters, the catafalque of all his hopes, he can exclaim in spiritual triumph over material disaster the victory of a true man s spirit over fate yet edmund was beloved. edgar is left alive with albany, alone of all that crew; and if remorse could touch their brutal and callous souls (for the degeneration of the weakling, well-meaning albany, is a minor tragedy, what hell could be more horrible than the dragging out of a cancerous existence in the bestial world of hate their hid

however, believing erroneously that they are being unselfish, do fill their hearts with devotion for the beloved saviour, and this process is, in its ultimation, so similar to the earlier stages of the great work itself, that some confusion has, stupidly enough, arisen; but for all that the practice has been the means of bringing some devotees on to the true path of the wise, unpromising as such material must sound to intelligent ears. the esoteric christian or hindu adopts a middle path. having projected the absolute from his mind, he endeavours to unite his consciousness with that of his absolute and of course his personality is destroyed in the process. yet it is to be feared that such an adept too often starts on the path with the intention of aggrandising his personality to the utmos

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great names if need be; but neither mock nor revile them, for so assuredly wilt thou be lead into error. 9. a man is what he maketh himself within the limits fixed by his inherited destiny; he is a part of mankind; his actions affect not only what he calleth himself, but also the whole universe. 10. worship and neglect not, the physical body which is 18 thy temporary connection with the outer and material world. therefore let thy mental equilibrium be above disturbance by material events; strengthen and control the animal passions, discipline the emotions and the reason, nourish the higher aspirations. 11. do good unto others for its own sake, not for reward, not for gratitude from them, not for sympathy. if thou art generous, thou wilt not long for thine ears to be tickled by expressions

nd wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices. 16. to obtain magical power, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory idea that presents itself. 17. fixed thought is a means to an end. therefore pay attention to the power of silent thought and meditation. 19 the material act is but the outward expression of thy thought, and therefore hath it been said that "the thought of foolishness is sin" thought is the commencement of action, and if a chance thought can produce much effect, what cannot fixed thought do? 18. therefore, as hath already been said, establish thyself firmly in the equilibrium of forces, in the centre of the cross of the elements, that cros

of surprise and hope which came over me the first time i read that spinoza, one of the heroes of my thought, had also made his living by polishing glasses. he was the best workman of his time, the book said, and i determined to become the best workman of my time; and, from that moment, i took to my trade seriously, strenuously "i learned everything i could about glass, and began to 61 make my own material, after the best recipes. i got books on optics, too, and studied them, and so, bit by bit, mastered the science of my craft "i was not more than nineteen or twenty when my father found out that i was a much better workman than his assistant thompson. some glasses had been sent to us from a great oculist in harley street, with a multitude of minute directions. they had been made by thompso

ighty, and turned loose the avengers upon the black soul that had sought his life! at the end he was calm and happy as a babe; he returned to bed, slept easy, and woke strong and splendid* night after night for ten nights this scene was acted and re-acted: always identical. on the eleventh day he received a postcard from hypatia gay that she was coming to see him that afternoon "it means that the material basis of their working is 105 exhausted" explained his master "she wants another drop of blood. but we must put an end to this" they went out into the city, and purchased a certain drug of which the master knew. at the very time that she was calling at the flat, they were at the boarding-house where she lodged, and secretly distributing the drug about the house. its function was a strange

he time which touched upon the mystical experiences of mankind. this p. had to the best of his ability done, and though he had only sojourned in europe, in egypt, india, ceylon, china, burma, arabia, siam, tibet, japan, mexico, and the united states of america, so deep had been his study and so exalted had been his understanding that it was considered by the order that he had collected sufficient material and testimony whereon to compile a book for the instruction of mankind. and as frater n.s.f. was a writer of some little skill, the diaries and notes of frater p. were given to him and another, and they were enjoined to set them together in such a manner that they would be an aid to the seeker in the mysteries, and would be as a tavern on a road beset with many dangers and difficulties, w

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ection* readers can help us: firstly, by buying the edition de luxe; secondly, by buying copies for their friends; and thirdly, by advertising with us, or inducing others to do so* after the 21st of april 1911, copies of no. ii. of the equinox, of which only a few remain, will be sold at ten shillings, instead of five as hitherto. i should like to call attention to the immense amount of important material that awaits publication. there is the sepher sephiroth, referred to in this section of the temple of solomon the king; the complete writings of dr dee and sir edward kelly; a tremendous volume on the tarot; du potet's "magic unveiled" translated by john yarker, the venerable grand master general of the a. and p. rite of masonry; the key of the greater mysteries, by eliphas 1 levi, and man

ontinually beating the tattoo. he has his own work to do_ very serious and important work_ and he cannot be expected to spend all his time in making silk purses out of pigs' ears. he is not expected to set definite tasks, nor has he authority to do so. the probationer is purposely left to himself, as the object of probation is principally that those in authority may discover the nature of the raw material. it is the duty of the probationer to perform the exercises recommended in his text-books, and to submit the record of his results for criticism. if he hinds himself in a difficulty, or if any unforeseen result occurs, he should communicate with his neophyte, and he should 2 remember that although he is permitted to select the practices which appeal to him, he is expected to show consider

ented so that we would work with all our power unto liberation. 49 to the gaining of this knowledge of past births there is a way, a practice of meditation by which that knowledge may be obtained. this at first may seem startling; but there is nothing really unnatural or miraculous about it: it is simply a method of most perfectly cultivating the memory. now, memory is primarily a function of the material brain: we remember things because they are stored up like little mind-pictures, in the minute nerve-cells of the grey cortex of the brain, principally on the left frontal lobe. so it may naturally be asked "if memory, as is certainly the case, be stored up in the material brain, how is it possible that we should remember, without some miraculous faculty, things that happened before that b

ecret the elements and letters names the soul numbers senses. of the the 4 corres- name. worlds spond'g_ hb:heh hb:mem yetrirah, formative hb:taw hb:vau hb:resh 45 air air, smell hb:vau 11 hb:gemel hb:samekh briah, creative hb:heh hb:mem hb:shin hb:nun 63 water water, taste hb:heh 23 hb:bet hb:ayin atziluth, archetypal hb:heh hb:yod hb:chet 72 dee fire, sight hb:yod 31 hb:nun-final hb:bet assiah, material hb:shin hb:peh hb:nun 52 spirit earth, touch h 32bis hb:heh hb:dalet hb:yod hb:chet hb:yod< spirit, hearing hb:shin 31bis_ xvi. ix. viii. vii. the planets and their numbers printed value of hebrew letters& numbers. on tarot trumps col.vii. english equiv. symbols used in this article_ mercury 8 12 0 1 a hb:aleph 11 moon 9 13 i 2 b hb:bet 12 venus 7 14 ii 3 g hb:gemel 13 jupiter 4 21 iii 4

the archetypal man, adm qdmvn, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, ovlm mvshkl, olahm mevshekal. the second 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 qabal

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in his hand. he is clothed in black velvet and his face is stern and terrible. he spake saying: i have judged! it is the end: the gate of the beginning. look in the beneath and thou shalt see a new world! i looked and saw a great abyss and a dark funnel of whirling waters or fixed airs, wherein were cities and monsters and trees and atoms and mountains and little flames (being souls) and all the material of an universe. and all are sucked down one by one, as necessity hath ordained. for below is a glittering jewelled globe of gold and azure, set in a world of stars. and there came a voice from the abyss, saying "thou seest the current of destiny! canst thou change one atom in 8 its path? i am destiny. dost thou think to control me? for who can move my course" and there falleth a thunderbo

od, because they wanted to keep their personalities) 13 weh note: this is exactly the case in merkabah qabalah. these visions of crowley's are beyond the sephiroth as are the visions of the merkabah or chariot that is a part of them. traditional qabalah is very much in accord with his experience at this point. the sephiroth of the tree of life, as depicted in the standard tree and the golden dawn material, are not compatible with the visions approaching and beyond the abyss. there are other configurations, some including modified conceptions of the sephiroth, that do apply in some degree. see the "thelema lodge "calendar, issues for may and june of 1990 e.v. and a great bell begins to toll. and there come six little children out of the floor of the chariot, and in their hands is a veil so

eive every tribe and kingdom and nation into the mighty order that reacheth from the frontier fortresses that guard the uttermost abyss unto my throne. this is the formula of the aeon, and with that the voice of lil, that is the lamp of the invisible light, is ended. amen. biskra, algeria "december" 19, 1909. 1.30- 3.30 p.m. 172 a comment upon the natures of the aethyrs. 30. without the cube- the material world- is the sphere-system of the spiritual world enfolding it. the cry seems to be a sort of exordium, and external showing forth of the coming of the new aeon, the aeon of horus the crowned child. 29. the disturbance of equilibrium caused by the coming of the aeon. 28. now is a further and clearer shadowing-forth of the great mystery of the aeon which is to be led up to by the aethyrs

th cover-design in gold. price ten shillings walter scott publishing co, ltd, and through "the equinox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, but misunderstanding, and b

ng of a personality- hysteria- psychasthenia- neurasthenia- psycho-epileptic attacks_ most of the investigations on abnormal psychology are widely scattered throughout the pages of medical publications and psychological literature generally. hence these researches are difficult of access to the general reader in any convenient and connected form. the present volume is an attempt to bring all this material together within the compass of a single work, and some personal observations and experiments have been supplied by the author in illustration of the various theories propounded. the book is a valuable study of psychological phenomena in the region of the abnormal, and especially of subconscious mental states, from the medical standpoint_ illustration on center top third by horizontal: thi

ALEISTER CROWLEY EQUINOX EQ I 1 2

er. there may be a design on the finger end of this wand, but that cannot be clearly distinguished. the wand angles down slightly under the right hand and terminates about a foot from its beginning in direct contact with the under-forearm. the wand is gripped by all but the forefinger of the right hand. no ring is worn. the head is completely covered by a crumpled and tailed hood, apparently of a material like silk or satin. draped over the back and about the neck of the figure is an untrimmed leopard skin. the tail and limbs hang to the floor in back, and are taken about the neck at top, with one bit visible behind the figure at the front at about the height of the diaphragm. although not captioned in situ, the illustration is identified as "blind force" in the list of illustrations. some

ook the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human 9 bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle, as it were to admit the light of infinity: and cutting the cross of blood upon my breast, thus symbolising the equilibration of and the slaying of the body, while loosing the blood, the first projection in matter of the universal fluid. th

walking or riding or sleeping. thus, then, is adonai hidden from me. i know where he lives; i know i shall be welcome if i call; but i do not know whether he will invite me to a banquet or ask me to go out with him for a long journey. it may be that the rota will give me some hint.[we have omitted the details of this divination. ed. i am never content with such divinations; trustworthy enough in material concerns, in the things of the spirit one rarely obtains good results. the first operation was rather meaningless; but one must allow "a" that it was a new way of dealing those cards for the opening of an operation;"b" that i had had two false starts. the final operation is certainly most favourable; we shall see if it comes true. i can hardly believe it possible. 6.10. will now go for a

t may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is it that standeth in the moon-ray? the holy guardian angel. aye! o my lord adonai, thou art the beginning and the end of the path. for as thou hb:heh hb:taw hb:aleph thou art also 406 hb:vau hb:taw tau the material world, the omega. and as he hb:aleph hb:vau hb:heh thou art 12, the rays of the ineffable crown.(a disaster has occurred; viz. a sudden and violent attack of that which demands a tabloid of pepsin, bismuth, and charcoal and gets it. on my return, 11.34, i continue. and as hb:yod hb:nun hb:aleph ani "i" thou art also hb:nun hb:yod hb:aleph 2 the negative, that is beyond these on either si

th cover design in gold. price ten shillings walter scott publishing co. ltd. and through "the equinox" some press opinions "dr. m. d. eder in "the new age""yours also is the reincarnation and the life, o laughing lion that is to be!"here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual.'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery. yes, but the phenomenon shall it be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, by misunderstanding, and by und

ALEISTER CROWLEY EQUINOX EQ I 2 2

s junction-point with the path of hb:taw, is placed the altar in the form of a double cube. its colour is black to represent to the neophyte the colour of malkuth; but to the adept there lies hidden in the blackness the four colours of the earth, in their appropriate positions on the sides. the base only is wholly black; whilst the summit will be of a brilliant whiteness although invisible to the material eye "the symbols upon the altar represent the forces and manifestations of divine light concentrated in the white triangle of the three supernals. wherefore upon this sacred and sublime symbol is the obligation of the neophyte taken as calling therein to witness the operations of the divine light. the red cross of tiphereth representing 5 =6 is placed above the white triangle; not as domi

he following explanatory remarks on the admission and ceremony of the neophyte are taken from the ms. called z. 3. lead unto the knowledge of its governing angel. as it is written 'the lightning lighteneth out of the east and flameth even unto the west, even so shall be the coming of the son of man" the candidate during the ceremony is addressed as "child of earth" as representing the earthly and material nature of the natural man: he who cometh forward from the darkness of malkuth to strive to regain knowledge of the light. therefore it is that the path of the initiate is called the path of darkness; for it is but darkness and foolishness to the natural man. the "hierophant" giving his permission to the kerux to admit the candidate, seals the candidate with a motto as a new name. this mot

ken man groping in the dark. return, for thou canst not pass by "hierophant" let the neophyte enter the path of good "hegemon" whence comest thou "kerux (for neophute: i am come from between the pillars and seek for the hidden light of occult knowledge. 262 "hegemon" and the great angel metatron (angel of good) answered and said: i am the angel of the presence divine. the wise man gazeth upon the material universe and he beholdeth therein the luminous image of the creator. not as yet canst thou bear the dazzling radiance of that light! return, for thou canst not pass by "hierophant" let the neophyte now advance by the straight and narrow way which inclineth neither to the right hand nor to the left "hiereus and hegemon" whence comest thou "kerux (for neophyte: i am come from between the pi

r and the twelve apostles."2 after which the hiereus says "at the southern side of the holy place stood the seven-branched candlestick. the symbolic drawing before you represents its occult meaning. the seven circles which surround the heptagram represents its occult meaning. the seven circles which surround the heptagram represent the seven planets and the seven qabalistic palaces of assiah, the material world which answer to the seven apocalyptic churches of asia minor, and these again represent, on a higher plane, the seven lamps before the throne."3 264 illustration described from page 265 "diagram 16. the rose of creation" this is a twelve-pointed star made up of four line-drawn equilateral triangles, effectively two hexagrams placed one on top of the other and rotated to produce a sy

the heptagram. the lamp within the centre represents the astral light of the universe concentrated into a focus by the planets" the "hierophant" then resumes "within the mystic veil which separated the holy place from the holy of holies stood the ark of the covenant. before the veil stood the altar of incense, of which this altar is a symbol. it was in the form of a double cube, thus representing material form as the reflection and the duplication of that which is spiritual. the sides of the altar, 265 together with the top and underside, consist of ten squares, thus symbolising the ten sephiroth "the altar of incense was overlaid with gold, to represent essential purity, but the altar before you is black to typify the terrestrial earth. learn then to separate the pure from the impure, the

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rhaps the best example. these rituals need not be slavishly imitated; on the contrary the student should do nothing the object of which he does not understand; also, if he have any capacity whatever, he will find his own crude rituals more effective than the highly polished ones of other people. the general purpose of all this preparation is as follows: 5. since the student is a man surrounded by material objects, if it be his wish to master one particular idea, he must make every material object about him directly suggest that idea. thus in the ritual quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words, the whole magical apparatus and ritual is a complex system of mnemonics [the importa

or it, but i do not think so. 1 "the volatile aromatic effect (alpha. this, the first evanescent symptom, gives the "thrill" described by ludlow, as of a new pulse of power pervading 40 one. psychologically, the result is that one is thrown into an absolutely perfect state of introspection. one perceives one's thoughts and nothing but one's thoughts, and it is as thoughts that one perceives them. material objects are only perceived as thoughts; in other words, in this respect, one possesses the direct consciousness of berkeleyan idealism. the ego and the will are not involved; there is introspection of an almost if not quite purely impersonal type; that, and nothing more. i am not to be understood as asserting that the results of this introspection are psychologically valid. 2 "the toxic h

cy to fall into effect (beta) makes it very difficult to concentrate on the analysis of these ideas, so that one is hurried on to a similar examination of the next thought. it is curious, though, to notice how this analysis corresponds to the worlds of the qabalah, the single "pure soul" at the back of all, the shadowy "creative" world, the varied "formative world" and the single though concrete "material" world. it puzzles one, too (at the time, in the very course of the analysis, to ask: if the external simple impression be made up of so many glyphs, and each of these again of many more, how can one ever return to the "pure soul? for all the while one is clearly conscious of a simple ego or "pure soul" which perceives all this. the only solution appears to lie in a metaphysical identific

uatic gods, water walkers "there are certain water elementals whom orpheus calls nereides, dwelling in the more elevated exhalations of water, such as appear in damp, cloudy air, whose bodies are sometimes seen (as zoroaster taught) by more acute eyes, especially in persia and africa "let the immortal depth of your soul lead you, but earnestly raise your eyes upwards- zoroaster "nama-rupa- purely material, and therefore shadowy and meaningless, are the innumerable shapes which haunt the mind of man. in one sense we must here include all purely sensory phenomena, and the images which memory presents to the mind which is endeavoring to concentrate itself upon a single thought. in other systems of mysticism we must include all astral phantoms, divine or demoniac, which are merely seen or hear

inite time<"hidden behind my magic veil of shows, i am not seen at all- name not my name> multiply by it any active and manifested number; and that number vanishes- sinks into the ocean of eternity. so also is the ain soph. from it proceed all things: unto it all will return, when the age of brahman is over and done, and the day of peace-be-with-us is declared by thoth, 168 the great god, and the material universe sinketh into infinity. the first number, then is one; emblem of the all-father; the unmanifest mind behind all manifestation: the first mind. multiply by it any other number- for the multiplication of the numbers is a generation, as is the multiplication of men and gods- and behold! the "resultant" is a replica of the number taken. so is one the all-father, the all-begetter- gene

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before us; in the great magic triangle without this circle of art. hb:taw i bind and conjure thee anew: by the magical figures which are traced upon the ground: by the magic seal of mercury i bear upon my breast: by the eight magic lamps that flame around me: by thy seal and sigil which i bear upon my heart: that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us, in the great magic triangle without this circle of art. hb:resh i bind and conjure thee anew: by the wisdom of thoth the mighty god: by the light of the magic fire: by the unutterable glory of the godhead within me: by all powerful names and rites: that thou come forth, here, 180 now, in this present day and hour, and appear in visible and material form before us, in the g

n this present day and hour, and appear in visible and material form before us, in the great magical triangle without this circle of art. hb:taw i bind and conjure thee anew: by the powers of word and of will: by the powers of number and name: by the powers of colour and form: by the powers of sigil and seal: that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us in the great magical triangle without this circle of art. hb:resh i bind and conjure thee anew: by all the magic of light: by the ruby rose on the cross of gold: by the glory of the sun and moon: by the flashing radiance of the magic telesmata: by the names of god that make thee tremble every day! that thou come forth, here, now, in this present day and hour, and appear in

m before us in the great magical triangle without this circle of art. hb:resh i bind and conjure thee anew: by all the magic of light: by the ruby rose on the cross of gold: by the glory of the sun and moon: by the flashing radiance of the magic telesmata: by the names of god that make thee tremble every day! that thou come forth, here, now, in this present day and hour, and appear in visible and material form before us in the great magic triangle without this circle of art! hb:taw but if thou art disobedient and unwilling to come: then will i curse thee by the mighty names of god! and i will cast thee down from thy power and place! and i will torment thee with new and terrible names! and i will blot out thy place from the universe; and thou shalt "never" rise again! so come thou forth qui

l i curse thee by the mighty names of god! and i will cast thee down from thy power and place! and i will torment thee with new and terrible names! and i will blot out thy place from the universe; and thou shalt "never" rise again! so come thou forth quickly, thou mighty spirit taphthartharath, come thou forth quickly from thy abodes and retreats! come unto us, and appear before us in visible and material form within the great magical triangle without this circle of art, courteously answering all our demands, and see thou that thou deceive us in no wise_ lest [take up the veiled sigil and strike it thrice with the blade of the magic sword, then hold it in the left aloft in the air, at the same time stamping thrice with the right foot. assistant magus now takes sigil and places it in the no

he name of taphthartharath: i invoke thee: appear! appear! o thou mighty angel who art lord of the 17th degree of gemini, wherein now mercury takes refuge, send thou unto me that powerful but blind force in the form of taphthartharath. i conjure thee by the names of mahiel and onuel, they who rejoice. come forth unto us therefore, o taphthartharath, taphthartharath, and appear thou in visible and material form before us in the great magical triangle without this circle of art! and if any other magus of art, or any other school than ours, is now invoking thee by potent spells; or if thou art bound by thy vow, or thy duties, or the terrible bonds of the magic of hell; then i let shine upon thee the glory of the symbol of the rose and the cross; and i tell thee by that symbol that thou art fr

ALEISTER CROWLEY EQUINOX EQ I 3 3

r is capable of assisting the medium to cheat, and of throwing dust in the eyes of his fellow-observers, entirely unconscious that he is doing so, under the spell of his morbid perversity. we hope shortly to publish studies, not of the phenomena alleged to be produced by mediums, but of the mental make-up of those investigators who allege them to be genuine. we must be understood to refer only to material phenomena; we have no doubt concerning the mental and moral phenomena. spiritualism leads in every case that we have yet investigated to mental spermatorrhoea, culminating in obsession and complete moral and intellectual atony. aleister crowley. 286 the brighton mystery the mind of the wise easily shunts to strange speculations before taking again to the main line of severely controlled t

ost consciousness overcame me. i was unable to control my brains, my will, my movements. he spoke again and at great length, but i could neither answer nor interrupt him. i could not say that i was in a subconscious state, but neither would i care to say that i was in a normal one. he took my hands and held them in his own. i could not move"'it is necessary that a certain person be freed from the material envelope which gives apparent shape to her ethereal spirit. mrs. ridley lives at 34_ street, brighton. by the way, my name is ridley' 297 "here i tried to speak, but found it impossible. he went on"'you seem to be surprised. i thought you would. but remain in the state of receptivity! i am ridley, the late ridley, as they say, though i am very much alive. some stories have been told of ho

th cover-design in gold. price ten shillings walter scott publishing co, ltd, and through "the equinox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, by misunderstanding, and by

ALEISTER CROWLEY EQUINOX EQ I 3

he world. it is more or less highly esteemed according to its different sources: that of bengal is the most prized by europeans; that, however, of egypt, of constantinople, of persia, and 63 of algeria enjoys the same properties, but in an inferior degree. hashish (or grass; that is to say "the" grass "par excellence" as if the arabs had wished to define in a single word the "grass" source of all material pleasures) has different names, according to its composition and the method of preparation which it has undergone in the country where it has been gathered: in india "bhang" in africa "teriaki" in algeria and in arabia felix "madjound"&c" it makes considerable difference at what season of the year it is gathered. it possesses its greatest energy when it is in flower. the flowering tops ar

manent rest, creates this new attack, the vertiginous crisis of which this lady complains, and which was followed by a series of enchanting visions lightly tinged with affright, to which she so assented, resigning herself with the best grace in the world. the tyrannical hunger and thirst of which we speak are not easily assayed without considerable trouble. for the man feels himself so much above material things, or rather he is so much overwhelmed by his drunkenness, that he must develop a lengthy spell of courage to move a bottle or a fork. the definitive crisis determined by the digestion of food is, in fact, very violent; it is impossible to struggle against it. and such a state would not be supportable if it lasted too long, and if it did not soon give place to another phase of intoxi

he approaches the perfection of satan. he admires his remorse, and glorifies himself, even while he is on the way to lose his freedom. there, then, is my imaginary man, the mind that i have 102 chosen, arrived at that degree of joy and peace where he is compelled to admire himself. every contradiction wipes itself out; all philosophical problems become clear, or at least appear so; everything is material for pleasure; the plentitude of life which he enjoys inspires him with an unmeasured pride; a voice speaks in him (alas, it is his own) which says to him "thou hast now the right to consider thyself as superior to all men. none knoweth thee, none can understand all that thou thinkest, all that thou feelest; they would, indeed, be incapable of appreciating the passionate love which they in

in order to work miracles we must be outside the ordinary conditions of humanity; we must either be abstracted by wisdom or exalted by madness, either superior to all passions or beyond them through ecstasy or frenzy. such is the first and most indispensable preparation of the operator. hence, by a providential or fatal law, the magician can only exercise omnipotence in inverse proportion to his material interest; the alchemist makes so much the more gold as he is the more resigned to privations, and the more esteems that poverty which protects the secrets of the "magnum" 139 "opus" only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instruments of his science; the myth of genesis is eternally true, and god permits the tree of science to

he hath been commanded, and that he deceive in nothing. he then dismisses that spirit by any suitable form such as those used in the four higher grades in the outer. and if he will "not" go, then shall the magician "compel" him by forces contrary unto his nature. but he must allow a few minutes for the spirit to dematerialise the body in which he hath manifested; for he will become less and less material by degrees. and note well that the magician (or his companions if he have any) shall "never" quit the circle during the process of evocations; or afterwards, till the spirit be quite vanished, seeing that in some cases and with some constitutions there may be danger arising from the astral conditions and currents established; and that without the actual intention of the spirit to harm, al

ALEISTER CROWLEY EQUINOX EQ I 4 2

n his might, he bowed low before the great white spirit, and proceeded to carry out the order. for five and twenty years he toiled at the so easy task; then, flinging down his weapons in a rage, he returned before the face of his master and, trembling with passion, cast himself down in wrath and despair "pah" said the great white spirit with a smile "i might have known better than to employ a low material creature like yourself. send graphiel to me" the angry bartzabel, foaming with horrid rage, went off, and graphiel appeared. all glorious was the moon-like crown of the great intelligence graphiel. his face was like the sun as it appears beyond the veil of this earthly firmament. his warrior body was like a tower of steel, virginal strong. scarlet were his kingly robes, and his limbs were

it must be kept in mind that, to secure the full phenomena, a much greater dose is necessary in the first experiment than ever after. unlike all other stimuli with which i am acquainted, hasheesh, instead of requiring to be increased in quantity as existence in its use proceeds, demands rather a diminution, seeming to leave, at the return of the natural state (if i may express myself by rather a material analogy, an unconsumed capital of exaltation for the next indulgence to set up business upon. for a while we walked silently. presently i felt my companion shudder as he leaned upon my arm "what is the matter, bob" i asked "oh! i am in unbearable horror" he replied "if you can, save me "how do you suffer "this shower of soot which falls on me from heaven is dreadful" 261 i sought to turn

s turn lingeringly. towards the last let him struggle, though a nightmare torpor petrify his limbs- though on either side of the road be a phalanx of monstrous afreets with drawn swords of flame- though demon cries peal before him, and unimaginable houris beckon him back- over thorns, through furnaces, but into- life! to the first restaurant at hand we hastened. passing in, i called for that only material relief which i have ever found for these spiritual sufferings- something strongly acid. in the east the form in use is sherbet; mine was very sour lemonade.1 a glass of it was made ready, and with a small glass tube i drew it up, not being able to bear the shock of a large swallow. relief came but very slightly- very slowly. before the first glass was exhausted i called most imperatively

vol. xvi of the brotherhood of the new life. an epitome of the work and teaching of thomas lake harris. by respiro. 2"s. 6"d. net. a new edition. c. w. pearce and co, 139, west regent street, glasgow. if we are in any way to shadow forth the ineffable, it must be by a degradation. every symbol is a blasphemy against the truth that it indicates. a painter to remind us of the sunlight has no better material than dull ochre. so we need not be surprised if the unity of subject and object in consciousness which is samadhi, the uniting of the bride and the lamb which is heaven, the uniting of the magus and the god which is evocation, the uniting of the man and his holy guardian angel which is the seal upon the work of the adeptus minor, is symbolized by the geometrical unity of the circle and th

ALEISTER CROWLEY EQUINOX EQ I 4 3

e mulford "crown 8vo. crimson cloth extra "3"s" 6"d. net per volume" the gift of the spirit. a selection from the essays of prentice mulford. reprinted from the "white cross library" with an introduction by arthur edward waite. third edition. contents_ god in the trees; or the infinite mind in nature. the god in yourself. the doctor within. mental medicine. faith; or, being led of the spirit. the material mind "v" the spiritual mind. what are spiritual gifts? healthy and unhealthy spirit communion. spells; or, the law of change. immortality in the flesh. regeneration; or, being born again. the process of re-embodiment. re-embodiment universal in nature. the mystery of sleep. where you travel when you sleep. prayer in all ages. the church of silent demand "the essays of prentice mulford emb

th cover-design in gold. price ten shillings walter scott publishing co, ltd, and through "the equinox* some press opinions "dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, but misunderstanding, and b

ALEISTER CROWLEY EQUINOX EQ I 4

ease" so also with the unknowable, god" priori" first cause, etc, etc, this metaphysical sickness can be cured. not certainly in the same manner as small-pox can be; for physicians have a scientific language wherein to express their ideas and thoughts, whilst a mystic too often has not; but by a series of exercises, or a system of symbolic teaching, which will gradually lead the sufferer from the material to the spiritual, and not leave him gazing and wondering at it, as he would at a star in the night. a fourth dimensional being, outside a few mathematical symbols, would be unable to explain to a third dimensional being a fourth dimensional world, simply because he would be addressing him in a fourth dimensional language. likewise, in a less degree, would a doctor be unable to explain the

i think the result was rather good. 190 a draft had been send only payable in hong-kong on personal application. he was consequently afraid lest by staying too long in japan he should become "stranded" 191 harpocrates. 27th. nirvana.192 38 m. if i was not asleep, result pretty good. white circle. 13 m. fair [this day i got my first clear perception "in consciousness"193 of the illusory nature of material objects] h.p.k. on lotus. 17 m. good, as i employed my identity to resolve problems.194 r.r. et a.c. 5 m. very bad. 28th. nirvana. 15 m. calvary cross. 24 m. ten breaks. never got settled till after 8 breaks. 29th. rising on planes. malkuth to kether; this took thirty-six minutes. the result was not very good. calvary cross. 11 m. five breaks, but had headache. 121 one hundred indrawn bre

ALEISTER CROWLEY EQUINOX EQ I 6 2

ith cover-design in gold. price ten shillings walter scott publishing co. ltd, and through "the equinox- some press opinions dr. m. d. eder in "the new age "yours also is the reincarnation and the life, o laughing lion that is to be "here you have distilled for our delight the inner spirit of the tulip's form, the sweet secret mystery of the rose's perfume: you have set them free from all that is material whilst preserving all that is sensual 'so also the old mystics were right who saw in every phenomenon a dog-faced demon apt only to seduce the soul from the sacred mystery' yes, but the phenomenon shall it not be as another sacred mystery; the force of attraction still to be interpreted in terms of god and the psyche? we shall reward you by befoulment, by cant, by misunderstanding, and by

ALEISTER CROWLEY EQUINOX EQ I 6

kohl, rouge, and chalk, until there seems hardly any woman there at all. yet not content with addiction to indiscriminate adultery and morphine, she finds pleasure in seducing young men and picking their pockets. fie! you can surely show us a prettier picture than that. why not return to your earlier manner? not necessarily the manner of "an idyll in bloomsbury" but you might advantageously find material in brixton or in bayswater. felix. the soul of the moor. william rider& son. 2"s" net "success meant life! failure- worse than death, for there would be the everlasting self-reproach! dare i attempt the experiment" this sounds familiar, but, if memory serves me right, mr dion clayton calthorpe's drama continues in this strain "he carefully surveyed his ashen face in the tiny glass suspend

of solomon. mention is also made of the preparations made by the ancient alchemists which were thought to have magic power. short biographical sketches of some of the old masters of pharmacy appear, but after liebig we have no special mention of the pharmacists of the last century. a interesting chapter on poisons in history, introducing the stories of poisoners and the drugs employed, furnishes material for the budding novelist, to whom in fact the whole of this excellent work may be recommended. to the occult reader the concluding chapter on names and symbols would be of considerable service, and might be useful for reference. the book, which is published in two volumes, is profusely illustrated, and well printed and bound. had the author not been known as the popular editor of a pharma

ALEX SANDERS THE KING OF THE WITCHES

ng chemists-and now another vision came true. after working in the laboratories for a while, he was transferred to the plant making adhesive plaster. there, dominating the workshop, was the gigantic calender that had appeared like a wringing machine in the crystal. alex dreaded approaching it, convinced that it was his own arm he had seen mangled, but it was his job to stand behind it guiding the material. day after frightening day he took up his position until, at last, he heard the expected screams: he ran round to the front of the machine in time to seehis companion's arm being fed between the rollers. by this time alex had begun to be intereste in girls; his grandmother, noticing this development, decided he was ready for the second- and third-grade initiations. she had already taught

ALEXANDRIAN BOOK OF SHADOWS OCCULT

ordained. 161. notes these laws appear to have become part of the gbg bos shortly after doreen valiente left his coven (in 1957; they existed at the time that she left (they were an innovation at that time, and were one of the things that the people who hived at that time refused to accept, though not themselves a reason for hiving) see doreen valiente's "the rebirth of witchcraft. l some of this material was already in the gbg bos at the time. see the farrars "the witches' way. l they also seem to be present throughout the alexandrain stream (see the farrars "the witches way, and june johns "king of the witches) l the list i give here is drawn from several published sources: m june johns,"king of the witches" m lady sheba,"the grimoire of lady sheba" m janet and stewart farrar,"the witche

pantacle. this is for the purpose of calling up appropriate spirits, next i present the scourge. this is the sign of power and domination. it is also used to cause purification and enlightenment. for it is written 'to learn you must suffer and be purified' art thou willing to suffer to learn, c: i am, h: next and lastly i present the cords. they are of use to bind the sigils of the art; also the material basis; also they are necessary in the oath, i now salute thee in the name of aradia, newly made priest[ess] and witch [kiss, h and p now face the new initiate and deliver the charge. the initiate may consecrate his athame here; he must consecrate it before using it. cakes and wine the initiate is now presented to each quarter in turn by the hierophant, saying: h: hear ye mighty ones of th

is on the altar, flanked with burning candles, or with fire in some form- torches, or small tripods with fire in their cups. the symbol of the wheel may be a plain disc, or an eight spoked wheel, or the pentacle. alex and maxine sanders used a circular mirror with a broad frame, also circular, decorated as a twelve-pointed star. in the centre of the circle is either a cauldron full of inflammable material, or (out of doors) a bonfire ready to be lit. hps casts the circle. hps then stands in the west, and the hp in the east, both with carrying wands. hps: we kindle this fire today in the presence of the holy ones, without malice, without jealousy, without envy, without fear of aught beneath the sun but the high gods. thee we invoke, o light of life; be thou a bright flame before us, be thou

ry meet, merry part. notes l there are plenty of published samhain rituals, containing at least some of these elements. this is from what witches do by stewart farrar, fleshed out from lady sheba's book of shadows, as usual. l earth goddess aspect: crone astrological rulers: venus, saturn keys: law principle, solidity,auriel("lord of awe) rules: birth& death, body, growth, nature, stones& metals, material things, caves, chasms, silence, graves, fields, sanguine; sensation; calm, imperturbable virtues: strength, endurance, commitment, responsibility, thoroughness, practicality, wisdom, patience, sense of timing vices: dullness, lack of conscience, melancholy, boredom, inertia, stagnation, hoarding of resources (including information) season: yule time of day: midnight direction: north wind:

opening, and find yourself standing beside your tutor, looking at the body on the couch. strive to communicate with your tutor first; if they have the sight they will probably see you. go not far afield at first, and 'tis better to have one who is used to leaving the body with you. a note: when, having succeeded in leaving the body, you desire to return, in order to cause the spirit body and the material body to coincide, think of your feet. this will cause the return to take place. notes l published in janet and stewart farrar's the witches' way, from gbg's text b/c bos. the working tools there are no magical supply shops, so unless you are lucky enough to be given or sold tools, a poor witch must extemporise. but when made you should be able to borrow or obtain an athame. so having made

ALICE A BAILEY01 THE CONSCIOUSNESS OF THE ATOM

be in the thrall of direst poverty, of sickness, of discomfort? what is the purpose underlying all that we see around us, and what will be the outcome of world affairs viewing them as a whole? what is the destiny of the human race, what is its origin, and what is the key to its present condition? is there more than this one life, and is the sole interest to be found in that which is apparent and material? such queries pass through all our minds at various times, and have passed through the minds of thinkers right down through the centuries. there have been many attempts to reply to these questions, and as we study them we find that the- 3- the consciousness of the atom copyright 1998 lucis trust answers given fall into three main groups, and that three principal solutions are held out for

itself with anything except that which can be proven and demonstrated it stops short at the very point where the enquirer says "that is so, but why" it leaves out of its calculation much that is known and realised as truth by the average man, even though he may be unable to explain why he knows it to be true. men everywhere are recognising the accuracy of the facts of the realistic school, and of material science, yet at the same time they feel innately that there is, underlying the proven objective manifestation, some vitalising force, and some coherent purpose which cannot be accounted for in terms of matter alone. secondly, there is the point of view which we can best, perhaps, call supernaturalism. man becomes conscious that perhaps, after all, things are not exactly what they seem to

coherent purpose which cannot be accounted for in terms of matter alone. secondly, there is the point of view which we can best, perhaps, call supernaturalism. man becomes conscious that perhaps, after all, things are not exactly what they seem to be, and that there remains much which is inexplicable; he awakens to the realisation that he himself is not simply an accumulation of physical atoms, a material something, and a tangible body, but that latent within him is a consciousness, a power, and a psychic nature which link him to all other members of the human family, and to a power outside himself which he must perforce explain. this it is which has led, for instance, to the evolution of the christian and jewish point of view, which posits a god outside the solar system, who created it, b

on than others, and some can see the unity underlying the different aspects. others are prone to think that their outlook and interpretation is the only one. i hope in these talks to broaden somewhat our point of view. i hope we shall come to the realisation that the man who is only interested in the scientific aspect, and who confines himself to the study of those manifestations which are purely material, is just as much occupied with the study of the divine as is his frankly religious brother who only concerns himself with the spiritual side; and that the philosopher is, after all, occupied in emphasising for us the very necessary aspect of the intelligence which links the matter aspect and the spiritual, and blends them into one coherent whole. perhaps by the union of these three lines

ury. then the atom was regarded as an indivisible unit of substance; now it is looked upon as a centre of energy, or electric force. from the evolution of substance we are led very naturally to the evolution of forms, or of congeries of atoms, and there will then open up to us the- 5- the consciousness of the atom copyright 1998 lucis trust interesting consideration of forms other than the purely material, forms existing in subtler substance, such as forms of thought, and the racial forms, and the forms of organisations. in this dual study, one of the aspects of deity will be emphasised, should you choose to use the term "deity" or one of the manifestations of nature, should you prefer that less sectarian expression. we shall then be led to the consideration of the evolution of intelligenc

ALICE A BAILEY02 INITIATION HUMAN AND SOLAR

e presentation. nor should the inadequacy of the personality of the writer act as a deterrent to the open-minded consideration of the message to which her name happens to be appended. in spiritual issues, names, personalities, and the voice of external authority, hold small place. that alone is a safe guide which holds its warranty from inner recognition and inner direction. it is not, therefore, material whether the reader receive the message of these pages as a spiritual appeal in an idealistic setting, a presentation of alleged facts, or a theory evolved by one student and presented for the consideration of fellow students. to each it is offered for whatever of inner response it may evoke, for whatever of inspiration and of light it may bring. in these days of the shattering of the old

ents. to each it is offered for whatever of inner response it may evoke, for whatever of inspiration and of light it may bring. in these days of the shattering of the old form and the building of the new, adaptability is needed. we must avert the danger of crystallisation through pliability and expansion. the "old order changeth" but primarily it is a change of dimension and of aspect, and not of material or of foundation. the fundamentals have always been true. to each generation is given the part of conserving the essential features of the old and beloved form, but also of wisely expanding and enriching it. each cycle must add the gain of further research and scientific endeavour, and subtract that which is worn out and of no value. each age must build in the product and triumphs of its

ience, that which can be recognised by the five senses, and be correlated, diagnosed, and defined by the use of the human intellect. it is that about which we feel mental certitude, or that which we can ascertain by the use of experiment. it is the compendium of the arts and sciences. it concerns all that deals with the building and developing of the form side of things. therefore it concerns the material side of evolution, matter in the solar systems, in the planet, in the three worlds of human evolution, and in the bodies of men. wisdom is the product of the hall of wisdom. it has to do with the development of the life within the form, with the progress of the spirit through those ever-changing vehicles, and with the expansions of consciousness that succeed each other from life to life

to take the flashes of inspiration that come to him from the hall of wisdom and link them to the facts of the hall of learning. perhaps the whole idea might be expressed in this way: wisdom concerns the one self, knowledge deals with the not-self, whilst the understanding is the point of view of the ego, or thinker, or his relation between them. in the hall of ignorance the form controls, and the material side of things has the predominance. man is there polarised in the personality or lower self. in the hall of learning the higher self, or ego, strives to dominate that form until gradually a point of equilibrium is reached where the man is controlled entirely by neither. later the ego controls more and more, until in the hall of wisdom it dominates in the three lower worlds, and in increa

n the mineral and vegetable kingdoms. in due course of time scientists will recognise that every kingdom in nature is linked and entered when the units of that kingdom become radioactive. but it is not necessary for us to digress along these lines. a hint suffices for those who have eyes to see, and the intuition to comprehend the meaning conveyed by terms which are handicapped by having a purely material connotation. in lemurian days, after the great descent of the spiritual existences to the earth, the work they planned to do was systematised. offices were apportioned, and the processes of evolution in all the departments of nature were brought under the conscious wise guidance of this initial brotherhood. this hierarchy of brothers of light still exists, and the work goes steadily on. t

ALICE A BAILEY04 A TREATISE ON COSMIC FIRE

lucis trust note: in the footnotes throughout this treatise''the secret doctrine" by h. p. blavatsky is designated by the initials s.d. the page references are to the''third revised edition' fire "what says the esoteric teaching with regard to fire" fire is the most perfect and unadulterated reflection, in heaven as on earth, of the one flame. it is life and death, the origin and the end of every material thing. it is divine substance" secret doctrine i. 146. our earth and man (are) the products of the three fires. secret doctrine ii. 258. fire and flame destroy the body of an arhat; their essence makes him immortal. secret doctrine i. 35. the three fires i. the internal fire or fire by friction "there is heat internal and heat external in every atom, the breath of the father (spirit) and

trust 3. divine flame..will..intelligent..f. orward..s. ynthesis..electric fire. will. first as latent heat. this is the basis of rotary motion and the cause of the spheroidal coherent manifestation of all existence, from the logoic atom, the solar ring-pass-not, down to the minutest atom of the chemist or physicist. second, as active heat. this results in the activity and the driving forward of material evolution. on the highest plane the combination of these three factors (active heat, latent heat and the primordial substance which they animate) is known as the 'sea of fire' of which akasha is the first differentiation of pregenetic matter. akasha, in manifestation, expresses itself as fohat, or divine energy, and fohat on the different planes is known as aether, air, fire, water, elect

fifth initiation, thus completing one of his cycles. when the rotary, the forward, and the spiral cyclic movements are working in perfect synthesis then the desired vibration will have been reached. when the three laws of economy, of attraction, and of synthesis work with perfect adjustment to each other, then nature will perfectly display the needed functioning, and the correct adaptation of the material form to the indwelling spirit, of matter to life, and of consciousness to its vehicle. ii. fire in the microcosm let us briefly consider therefore the correspondence between the greater whole and the unit man and then block out our subject in detail and consider the sections into which it will be wise to divide it. fire in the microcosm is likewise threefold in essence and fivefold in man

he driving force of the evolving form. it shows itself in the four ethers and in the gaseous state, and a correspondence is here found on the physical plane in connection with man to the akasha and its fivefold manifestation on the plane of the solar system. this fire is the basic vibration of the little system in which the monad or human spirit is the logos, and it holds the personality or lower material man in objective manifestation thus permitting the spiritual unit to contact the plane of densest matter. it has its correspondence in the ray of intelligent activity and is controlled by the law of economy in one of its subdivisions, the law of adaptation in time. 2. there is next the fire or spark of mind which is the correspondence in man to solar fire. this constitutes the thinking se

s, animated by self-engendered fire, or by the fifth principle, and therefore part of the sphere, or system of control, of the monad. these form an esoteric quaternary which with the fifth factor, the divine spark of intelligent will, make the five of monadic manifestation manifestation in this case connotating a purely subjective manifestation which is neither altogether spiritual nor altogether material. 3. finally there is the monadic flame divine. this embodies the highest vibration of which the monad is capable, is governed by the law of synthesis, and is the cause of the forward progressive movement of the evolving jiva. we now come, in due course, to the point of merging or to the end of manifestation, and to the consummation (viewing it monadically) of the great cycle or manvantara

ALICE A BAILEY05 THE LIGHT OF THE SOUL

ic law the fifth root race (in its fifth subrace) must inevitably touch its highest point. that point, in the economy of the races, is seen exemplified in the right use of the mind and its utilisation by the soul for the achievement of group objectives and the development of group consciousness upon the physical plane- 1- copyright 1998 lucis trust hitherto the mind has either been prostituted to material ends or has been deified. through the science of raja yoga, the mind will be known as the instrument of the soul and the means whereby the brain of the aspirant becomes illuminated and knowledge gained of those matters which concern the realm of the soul. under the law of evolution likewise, the mind, being the fifth principle, the fifth root race must be intimately concerned with it, and

a. emotional. intuitional or buddhic. monadic .t o the heart of the aspirant b. mental .s piritual or atmic .l ogoic .t o the head of the aspirant. the student is therefore given the word of restraint or control as a key to all his endeavors. the chitta is the mind, or mind-stuff, the mental body, the faculty of thought and of thought-form making, the sum total of the mental processes; it is the material governed by the ego or soul out of which thought forms are made. the "psychic nature" is kama-manas (desire-mind, the emotional or astral body, tinged faintly with mind, and is the material clothing all our desires and feelings. thereby they are expressed. these two types of substance have their own line of evolution to follow and they do so. under the logoic plan, the spirits or divine s

ill come when the student will know consciously and increasingly what is the meaning of restraint of the modifications. 15. non-attachment is freedom from longing for all objects of desire, either earthly or traditional, either here or hereafter. non-attachment can also be described as thirstlessness. this is the most correct occult term to use as it involves the dual idea of water, the symbol of material existence, and desire, the quality of the astral plane, whose symbol is also water. the idea of man being the "fish" is curiously complete here. this symbol (as is the case with all symbols) has seven meanings; two are of use in this place: 1. the fish is the symbol of the vishnu aspect, the christ principle, the second aspect of divinity, the christ in incarnation, whether it is the cosm

col. i:27) if the student will also study the fish avatar of vishnu he will learn still more. 2. the fish swimming in the waters of matter, an extension of the same idea only carried down to its more obvious present expression, man as the personality. where there is no longing for any object whatsoever, and where there is no desire for rebirth (ever the outcome of longing for "form-expression" or material manifestation) then the true thirstlessness is attained, and the liberated man turns his back upon all the forms in the lower three worlds and becomes a true saviour. in the bhagavad gita the following illuminating words are found "for the possessors of wisdom, united in soul-vision, giving up the fruit of works, freed from the bondage of rebirth, reach the home where no sorrow dwells "wh

his activity and his knowledge. there is a gap between his aspiration and his performance. though he longs to achieve and to know, it is too hard work to fulfill the conditions. his will is not yet strong enough to force him forwards. he permits time to slip by and does nothing. obstacle vi. lack of dispassion. this has been well translated by some as "addiction to objects" this is the desire for material and sensuous things. it is love of sense perceptions and attraction for all that brings a man back again and again into the condition of physical plane existence. the disciple has to cultivate "dispassion" or that attitude which never identifies itself with forms of any kind, but which is ever detached and aloof, freed from limitations imposed by possessions and belongings. this is covere

ALICE A BAILEY07 FROM INTELLECT TO INTUITION

perman, once we perceive that he is only the symbol of the strenuous ideal, turns out to be a bridge too. our only assurance is that the gates of the future are always open."7(7) perhaps the problem consists in this: that the gates of the future seem to open upon an immaterial world, and upon a realm that is intangible, metaphysical, supersensuous. we have well-nigh exhausted the resources of the material world, but we have not yet learned to function in a non-material one. we even deny its existence at times. we face the inevitable experience, which we call death, and yet take no rational steps to ascertain whether there really is a life beyond. the progress of evolution has produced a wonderful race, equipped with a sensitive response apparatus and a reasoning mind. we possess the rudime

knowledge that is neither eastern nor western, but which is known to both. when we have joined hands with the orient and when we have united the best thoughts of the east with those of the west, we shall have a synthetic and balanced teaching which will liberate the coming generations. it must begin in the educational field and with the young. in the west, consciousness has been focused upon the material aspects of living, and all of our mental power has been concentrated upon the control and utilization of material things, the- 8- from intellect to intuition copyright 1998 lucis trust perfecting of physical comforts, and the accumulation of possessions. in the east, where the spiritual realities have been more uniformly held, mental power has been used in concentration and meditation and

magnificence which has characterized the world figures of the past. is it not in line with evolutionary development that the real goal of education is to lead humanity out of the fourth or human kingdom into that spiritual realm where the pioneers whom we call mystics, and the standard-setting figures of the race live and move and have their being? thus mankind will be raised out of the objective material world into the realm of spirit, where the truer values are to be found, and wherein that larger self is contacted which the individual selves exist only to reveal. keyserling hints at this in the following words "we are aware of the limits of human reason; we understand the significance of our striving; we are the masters of nature. we can simultaneously overlook the inner and the outer w

fe of the soul. the nature of the bodies in which the souls are incorporated accounts for their various degrees of obscuration..the ego is the psychological unity of that stream of conscious experiencing which constitutes what we know as the inner life of an empirical self "the empirical self is the mixture of free spirit and mechanism, of purusa and prakriti..every ego possesses within the gross material body, which suffers dissolution at death, a subtle body, formed of the psychical apparatus, including the senses."6(31) this soul, we are told, is a fragment of the oversoul, a spark of the one flame, imprisoned in the body. it is that life aspect which gives to man as to all forms in manifestation life, or being and consciousness. it is the vital factor, that integrating coherent somethi

prayer but upward turning of the mind to god direct" the masses of the people, polarized in their desire nature, and being predominantly of a mystical tendency, ask for what they need; they wrestle in prayer for the acquiring of longed-for virtues; they beg a listening deity to assuage their troubles; they intercede for those near and dear to them; they importune high heaven for those possessions material or spiritual which they feel essential to their happiness. they aspire and long for qualities, for circumstances and for those conditioning factors which will make their lives easier, or release them for what they believe will be freedom to be of greater usefulness; they agonize in prayer for relief from illness and disease, and seek to make god answer their request for revelation. but it

ALICE A BAILEY08 A TREATISE ON WHITE MAGIC

interactions as them compose all forms in all the kingdoms of nature, are the subject of their investigation. the nature of the atom, of the molecule, and the cell, their functions, the qualities of their force manifestations and the varying types of activity, the solving of the problem as to the character and nature of the energies focalised or localised in the differing forms of the natural or material world demand the consideration of the ablest minds in the world of thought. yet, the questions, what is life? or what is energy? or what is the process of becoming and the nature of being? remain unanswered. the problem as to the why and the wherefore is regarded as fruitless and speculative and almost insoluble. nevertheless, through pure reason, and through the correct functioning of th

relationship (through the form side) will be to the inner as well as the outer worlds. man has included in his relation only the form side of the field of average human evolution- 36- a treatise on white magic copyright 1998 lucis trust he has used it and has been dominated by it. he has also suffered from it and consequently in time revolted, through utter satiety, from all that pertains to the material world. dissatisfaction, disgust, distaste, and a deep fatigue are characteristic very frequently of those who are on the verge of discipleship. for what is a disciple? he is one who seeks to learn a new rhythm, to enter a new field of experience, and to follow the steps of that advanced humanity who have trodden ahead of him the path, leading from darkness to light, from the unreal to the

l processes of students in physical bodies. but confidence and trust will set up the right vibration which will produce eventually accurate work. lack of faith, of calmness, of application, and the presence of emotional unrest will hinder. long patience those on the inner side need in dealing with all who- 40- a treatise on white magic copyright 1998 lucis trust must, for lack of other and better material, be utilized. some physical injudiciousness may make the physical body non-receptive; some worry or care may cause the astral body to vibrate to a rhythm impossible for the right reception of the inner purpose; some prejudice, some criticism, some pride, may be present that will make the mental vehicle of no use. aspirants to this difficult work must watch themselves with infinite care, a

preceding events, and the longer and more accurate his memory the more he can dominate all possible situations. thus two of the hindrances will be found to be: a. the comparative newness and change which is characteristic of the occident. b. the development of the concrete mind. our third hindrance grows out of the preceding one. it consists of the emphasis that has been laid in the west upon the material side of things. this has resulted in a three-fold condition of affairs. first, the world of spirit, or the formless abstract world of subjective consciousness is not recognised in a scientific sense. it is recognised innately by those of mystic temperament, and by those who are able to study the subjective history of men and races, but science recognises not- 50- a treatise on white magic

e potent, its effect upon the sub-human kingdoms is analogous to that of the individual soul, its reflection, upon man in physical incarnation. i say analogous as a causative force, though not a correspondence in effects. note this difference. humanity is macrocosmic in relation to the sub-human states of consciousness, and this h. p. b. has well pointed out. the effect upon these lesser and more material states is primarily four-fold. 1. the stimulating of the spiritual aspect, expressing itself as the soul in all forms, such as the form of a mineral, a flower, or an animal. the positive aspect of energy in all these forms will wax stronger, producing radiation, for instance, increasingly in the mineral kingdom. in this lies a hint of the nature of the process that will set a term to our

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

tion of a unity which is the unit of the form nature. in this unity, the soul is so closely identified with the matter aspect that it sees no distinction, but is the form, and knows not itself as soul. this often reaches its height in some life of full personality expression, wherein the soul is completely centred in personality reactions; the lower life is so strong and vital that a powerful and material expression eventuates. 2. a subsequent and painful differentiation of the consciousness into a realised duality. in this condition, the man is distinctly aware of what is termed his essential duality; he knows he is spirit-matter, is form-life, and is the soul in manifestation. during this stage, which covers many lives and carries the man along the path of probation and discipleship as f

ssibility, but because all aspirants and disciples and all initiates up to the third initiation as i earlier said are swinging as a pendulum between the pairs of opposites, spirit and matter. i speak not here of the pairs of opposites of the astral or emotional plane, which are illusory reflections of the true pairs of opposites, but of the basic duality of manifestation. i seek to deal with that material which is of practical value and which can be grasped by the illumined intelligence of the average man. it is necessary for all students who seek illumination and a right apprehension of truth to drop the emphasis so often laid upon certain aspects and presentations of truth being spiritual and others being mental. it is in the realm of so-called mind that the great principle of separatene

uided the human mentality down the ages. these great lives, functioning within the boundaries of the solar system, gathered to themselves that substance which they required for manifestation and built it into those forms and appearances through which they could best express their innate qualities. within the radius of their influence, they gathered all that now appears. this aggregated, qualified material constitutes their body of manifestation, just as the solar system is the body of manifestation of the trinity of aspects. this idea can best be apprehended if one remembers that every human being is, in his turn, an aggregate of atoms and cells built into form and having scattered throughout that form organs and centres of differentiated life which function in rhythm and relation, but whi

ty of his basic ray. it is qualified predominantly by the ray of the particular life upon whose emanation he issued forth, but it will include also in a secondary measure the six other ray types. let us therefore posit as a symbolical analogy the fact of a central life (extraneous and outside our solar system yet within it during the process of manifestation) which decides within itself to take a material form and to incarnate. a vortex of force is set up as a preliminary step and we then have god immanent and god transcendent at the same time. this vortex, as a result of this initial activity, demonstrates through the medium of what we call substance or (to use a technical term of modern science, which is the best we can do at this time) through the ether of space. the consequence of this

on. students of this treatise must bear in mind, from the very start of their studies, the necessity for familiarising themselves with these four conditioning factors life-quality-appearance and their result or synthesis which we call consciousness. always, therefore, we predicate that which stands outside of the appearance and which is conscious of that appearance. this involves awareness of its material development and consequent adequacy of expression, and also awareness of its psychic unfoldment. no study of the rays is possible apart from this fourfold recognition. our grasp of the subject will be much facilitated if we train ourselves to regard ourselves as an accurate (though as yet undeveloped) expression and reflection of this initial creative quaternary. we are lives, making an a

ALICE A BAILEY10 FROM BETHLEHEM TO CALVARY

sons know, these words which have been spoken periodically will be superseded- 24- from bethlehem to calvary copyright 1998 lucis trust by a word which is known among them as the "lost word" when that word is finally spoken humanity will be enabled to climb to the final peak of human achievement. the hidden divinity will then shine forth in its glory, through the medium of the race. the height of material achievement has perhaps been reached. now comes the opportunity for that subtle divine self to manifest through the agency of the experience which we call the "new birth" and which christianity has ever taught. the effect of all that is now transpiring upon earth is to bring to the surface that which is hidden within the human heart, and to unveil to our eyes the new vision. then we can p

le, humanity as a whole, worn and distraught, bewildered and restless, yet conscious of divine potentialities and great dreams, visions and ideals which evoke a hope and a refusal to be defeated and are the guarantee of eventual success. the voice of all the world saviours and the example of the christ indicate to humanity the way that must be trodden. this leads away from the superficial and the material, from the world of unreality to the world of reality "man has had enough of a life cut off from its religious centre, and a quest for a new religious balance, a spiritual deepening will begin; in no order of his activity can he carry on any longer merely on the surface, a purely external life."21 deep calls unto deep, and from out the darkness of those depths, and through pain and sufferi

dual. associated with the story-book of the heavens there are three constellations (besides the constellation virgo) which are symbolised by women. there is cassiopeia, the woman enthroned. this is the constellation which is the symbol of the stage in human life at which matter and form are dominant and triumphant; when the inner divine life is so deeply hidden that it shows no sign, and only the material nature controls and rules. then there comes the later stage in the history of the race and of the individual, when we find coma berenice symbolically emerging the woman bearing the christ child is seen. here matter begins to reveal its true function, which is to bring to the birth the christ in every form. when the turning of the great wheel of life has played its part, then mary can come

research. he is a physical living body, he is a sum total of emotional reactions, and he is also that mysterious something which we call a mind. these three parts of a man physical, emotional and mental have to be offered in sacrifice, worship and as a free gift to the "christ within" before that christ can demonstrate through the disciple and initiate as he wishes to do. gold is a symbol of the material nature, which must be consecrated to the service of god and of man. frankincense symbolises the emotional nature, with its aspirations, wishes and longing, and this aspiration must rise as incense to the feet of god. incense is also a symbol of purification, of that burning which removes all dross and leaves only the essence for the blessing of god. myrrh or bitterness relates to the mind

ess and through difficulty surmounted. as we study the meaning of these three gifts brought by the disciples of old to the infant jesus, and as we see their meaning as it applies to our individual situation, it becomes equally apparent that today humanity, as a race, stands before the infant jesus, in the house of bread, at the end of a long journey, and can now offer, if it so will, the gifts of material life, of purification through the fires of adversity, and of the suffering to which it has been subjected. humanity can journey from galilee by way of nazareth. gold, the thing that today seems to be the very life-blood of the people, must be consecrated to the christ. frankincense, the dreams and visions and aspirations of the multitude, so real and deep that the nations everywhere are s

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

truth. the quality of matter, built up into human form and indwelt by the soul or solar angel, is that which normally colours the appearance. later, this inherent quality of the appearance changes, and it is the quality nature of deity (as expressed in the soul) which obliterates the quality of the forms. during the stage wherein it is the quality of matter which is the paramount influence, that material radiance makes itself felt in a triple form. these from the angle of the entire sweep of the evolutionary process, and as far as the human personality is concerned appear sequentially, and qualify the matter aspect with its three major presentations: 1. the quality of physical substance. during this stage of development, the man is almost entirely physical in his reactions and completely

sed as the major weapon of love- 24- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust identification with the rhythm of the whole. the cessation of isolation. ray two the power to build for selfish ends. capacity to sense the whole and to remain apart. the cultivation of a separative spirit. the hidden light. the realisation of selfish desire. longing for material well-being. selfishness, and subordination of all soul powers to this end, leading to building wisely, in relation to the plan. inclusiveness. a longing for wisdom and truth. sensitivity to the whole. renunciation of the great heresy of separativeness. the revelation of the light. true illumination. right speech through generated wisdom. ray three force manipulation through selfish desire

all soul powers to this end, leading to building wisely, in relation to the plan. inclusiveness. a longing for wisdom and truth. sensitivity to the whole. renunciation of the great heresy of separativeness. the revelation of the light. true illumination. right speech through generated wisdom. ray three force manipulation through selfish desire. intelligent use of force with wrong motive. intense material and mental activity. the realisation of energy as an end in itself. longing for glory, beauty and for material objectives. submergence in illusion, glamour, and maya, leading to the manipulation of energy in order to reveal beauty and truth. the use of forces intelligently for the furtherance of the plan. ordered rhythmic activity in cooperation with the whole. desire for right revelation

el; it manifests eventually as all that can be evoked and evolved through the power of the one life (the monad) working through form expression. it is the point of meeting for all the energies flowing through the higher spiritual triad and the lower triplicity. ray five the energy of ignorance. criticism. the power to rationalise and destroy. mental separation. desire for knowledge. this leads to material activity. detailed analysis. intense materialism and temporarily the negation of deity. intensification of the power to isolate. the implications of wrong emphasis. distorted views of truth- 26- a treatise on the seven rays- volume ii: esoteric psychology ii copyright 1998 lucis trust mental devotion to form and form activity. theology, leading to a knowledge of reality. the realisation o

tivity wherein certain needed rates of vibration may be established. from the angle of the initiates of the ageless wisdom, the story of man, the aspirant, is the story of his response to, or repulse of, applied energies. the fact that the interplay between different types of energy results in the formation of those aggregations or condensations of force which we call bodies, sheaths or vehicles (material or immaterial) is incidental to the main issue, which is the development of a conscious response to the life of god. small units of energy, relatively speaking, are swept into contact with great fields of force, which we call planes. according to the extent of the impact (and this is determined, symbolically speaking, by the power of the originating will, the so-called age of the soul, th

ALICE A BAILEY12 DISCIPLESHIP IN THE NEW AGE VOLUME I

in that it offsets the idea that to be a pledged disciple one is, therefore, set apart by perfection of character and isolated by the aspiration which inspires the life. these are people with problems, struggling to solve them; with character limitations which they are endeavouring to overcome; they are true instances of any man or woman who turns his back upon the usual approach to the world of material affairs and takes up his cross in order to find his way back to the father's home; they picture for us the man who, having "put his hand to the plough" turns not back but presses forward "towards the prize of his high calling in christ" some of these people have worked as students in the arcane school; others have never done so; still others (when they heard of the school through their af

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

is of a higher quality and grade, if i may employ so inadequate a term. the experiment of changing methods and of implementing the new technique of group work has to be carried out, likewise, in the midst of the stress and strain of western civilisation. this imposes on all chosen to participate in this work an undue effort, but if continuance is found possible and success ensues, it tempers the material to a finer degree of power. as has been said, the jungles of the occident are of a different kind to those within the eastern zone. they call for peace in turmoil; for power in fatigue; for persistence in spite of bad health; for understanding in spite of the clamour of western life. progress is, therefore, made in spite of, and not because of, existing conditions. for disciples, such as

nd us register upon our consciousness, that the vibrations and sounds coming from the subjective and spiritual world are lost and not registered and recorded. you will find it interesting to note, at the end of a few years, the difference in the data recorded and the development of sensitivity to the right kind of impression. this can only be realised after much time has elapsed and much spurious material has been eliminated, after being recognised for what it is: astralism, spurious claims and thoughtforms. another question might here be asked: what should disciples in a master's group look for as evidence of successful group work? first and foremost, as you well know, group integrity and cohesion. nothing can be done without this. the subjective linking of the disciples with each other i

there is now an analogous crisis upon our planet. the object in both cases is that the soul may assume an increasing control over the form aspect. looking at it from another angle, this planetary soul functioning as a hierarchy of masters is in direct conflict with the forces of evil. it should, however, be borne in mind that those forces also constitute a hierarchy of entities, constituting the material forms and, therefore, in their place, true and correct. it is a question, in reality, of what is the objective in any particular time cycle. the present objective is that the human family should now, as a whole, do three things and anything which militates against this is evil. 1. manifest the nature of the soul, through the integrated personality. the nature of the soul is love and the w

ALICE A BAILEY13 PROBLEMS OF HUMANITY

ewed 1992 by lucis trust foreword the first edition of this book, published in 1947, contained chapters on seven basic problems of humanity written and published in pamphlet form between october, 1944, and december, 1946. they dealt essentially with conditions existing during and immediately after the war years of 1939 to 1945. in 1953 a second edition was published which omitted certain outdated material, notably the first chapter on the physical reconstruction of the world, thus reducing the subject matter of the book to six problems of continuing concern to a world slowly recovering from the drastic effects of total modern warfare. in 1964 the book was again revised and published as a paperback edition. in the years since 1953 much progress had been made by humanity within the area of t

e. lucis publishing company, new york 1967 foreword the first edition of this book, published in 1947, contained essays on the basic problems of humanity. these had originally been issued in pamphlet form between october 1944 and december 1946, and dealt essentially with conditions during and immediately after the war years of 1939-45. in 1953 a second edition was published which omitted outdated material. a further revision was made for the third edition in 1964. since then, the progress made by humanity has been such that the nature of the problems has changed to a marked degree. for example, problems relating to the world's children continue to exist but in different forms and under different conditions to those of the post-war period. the problems of capital, labour and employment have

true psychological understanding. men and women everywhere are already striving towards individual betterment; groups in every nation are similarly motivated; the urge to move forward into greater beauty of expression, of character and of living conditions is the outstanding eternal characteristic of mankind. in the earlier stages of racial history, this urge showed itself in a desire for better material circumstances and surroundings; today, this urge expresses itself in a demand for beauty, leisure and culture; it voices the opportunity to work creatively and passes gradually but inevitably into the stage where right human relations become of prime importance. today a great and unique opportunity faces every nation. hitherto the problem of psychological integration, of intelligent livin

e other instances. they all indicate inability to think in larger terms; they are an expression of world irresponsibility; they indicate- 7- problems of humanity copyright 1998 lucis trust also the childishness of the race which fails to grasp the extent of the whole of which each nation is a part. war and the constant demand for territorial boundaries, based on ancient history, the holding on to material, national possessions at the expense of other people will seem some day to a more mature race of men like nursery quarrels over some favourite toy. the challenging cry of "this is mine" will some day no longer be heard. in the meantime, this aggressive, immature spirit culminated in the war of 1914-1945. a thousand years hence, history will regard this as the acme of childish selfishness

er ancient glory be recognized, that her ancient task of representing the major, civilizing influence in old europe be remembered, and that france be safeguarded and protected. she demands that nothing be done without consulting her. yet for decades, france has given to the world a picture of great disunity and of political corruption and graft; she has always evidenced a deep love and desire for material gratification, priding herself on her realism, but not on any spiritual idealism, and substituting the brilliance of the intellect and keen scientific perception for the subjective realities. has france learned from her collapse in the summer of 1940 that the values of the spirit must take the place of those which have hitherto motivated her? does she realize that she has to regain the re

ALICE A BAILEY14 THE REAPPEARANCE OF THE CHRIST

ing into the western countries and finding devoted adherents in every land. the buddha is the symbol of enlightenment and there is everywhere today a unique emphasis upon light. countless millions down the ages have recognised the buddha as the light bearer from on high. his four noble truths exposed the causes of human trouble and pointed to the cure. he taught: cease to identify yourselves with material things or with your desires; gain a proper sense of value; cease- 9- the reappearance of the christ copyright 1998 lucis trust regarding possessions and earthly existence as of major importance; follow the noble eightfold path which is the path of right relations right relations to god, and right relations to your fellowmen and thus be happy. the steps on this path are: right values. righ

is all-inclusive love and his intelligent mind. this affirmation has made all things possible. it was also to the magnetic power of the will that christ referred when he said "i, if i be lifted up, will draw all men unto me" this had no reference to the crucifixion but to the magnetic will of the christ to draw all men, through the life of the indwelling christ in every heart, out of the world of material values into the world of spiritual recognitions. it did not relate to death but to life; it had no reference to the cross but to the resurrection. in the past, the keynote of the christian religion has been death, symbolised for us in the death of christ and much distorted by st. paul in his effort to blend the new religion which christ brought with the old blood religion of the jews. in

upon the cross and upon a salvation dependent upon the recognition and acceptance of that sacrifice. the vicarious at-one-ment has been substituted for the reliance which christ himself enjoined us to place upon our own divinity; the church of christ has made itself famous and futile (as the world war proved) for its narrow creed, its wrong emphases, its clerical pomp, its spurious authority, its material riches and its presentation of a dead christ. his resurrection is accepted, but the major appeal of the churches has been upon his death- 33- the reappearance of the christ copyright 1998 lucis trust christ has been for two thousand years a silent, passive figure, hidden behind a multitude of words written by a multitude of men (commentators and preachers. the church has pointed us to the

aching which now controls so many orthodox christians. buddha answered the questions posited in his time by giving out the four noble truths, which satisfactorily and eternally answer man's demand of why. these truths can be summarised as follows: the buddha taught that misery and suffering were of man's own making and that the focussing of human desire upon the undesirable, the ephemeral and the material was the cause of all despair, all hatred and competition, and the reason why man found himself living in the realm of death the realm of physical living, which is the true death of the spirit. he made a unique contribution to the teaching given by hercules and vyasa, and added to the structure of truth which they had erected. thus he prepared the way for christ. between the times of these

e freewill. the intended, divine expression can move rapidly or slowly into manifestation, according as man decides; hitherto, man has decided upon a slow a very slow manifestation. it is here that the freedom of the human will shows itself. because divinity is immanent or present in all forms and, therefore, in all human beings, that will must eventually be fulfilled; because of the tremendously material intention (esoterically speaking) of all forms at present, that will has hitherto been retarded in its expression; it has not been the will of man to establish right human relations. hence the discipline of war, the torture of the forms, and the misery in human living today. these factors are bringing about a great and general transformation; the indications of this is easily to be seen b

ALICE A BAILEY15 THE DESTINY OF THE NATIONS

sed and the close of this century and the beginning of the next see the purposes of god for the planet and for humanity assume right direction and proportion. in this way, the new culture for the relatively few and the new civilisation for the many during the coming age will start in such a manner that the peoples of the earth can go forward into an era of peace and true development spiritual and material. i would like to remind you that the fact that you see the world picture as one of outstanding chaos, of striving ideologies and warring forces, of the persecution of minorities, of hatreds which are working out into a furious preparation for war, and of world anxiety and terror does not really mean that you are seeing the picture as it is in reality. you are seeing what is superficial, t

causes. only twice before in the history of mankind has this shamballa energy made its appearance and caused its presence to be felt through the tremendous changes which were brought about: 1. when the first great human crisis occurred at the time of the individualisation of man in ancient lemuria. 2. at the time of the great struggle in atlantean days between the "lords of light and the lords of material expression" this little known divine energy now streams out from the holy centre. it embodies in itself the energy which lies behind the world crisis of the moment. it is the will of god to produce certain radical and momentous changes in the consciousness of the race which will completely alter man's attitude to life and his grasp of the spiritual, esoteric and subjective essentials of l

tions of the world today from this angle, you will see this shamballa energy of will working out potently through the agency of certain great outstanding personalities. the lord of shamballa in this time of urgency, from love of the life aspect and from understanding of the plan as well as from love of humanity, is sending forth this dynamic energy. it is form destroying and brings death to those material forms and organised bodies which hinder the free expression of the life of god, for they negate the new culture and render inactive the seeds of the coming civilisation. from this display of energy, unthinking humanity draws back in fear and likes it not. when full of personality hate and self-will, human beings seek often to turn this energy to their own selfish ends. if human beings (ev

m (again a combination of the energies of the third, fifth and sixth rays) for this governs the animal or physical form of every human being. you have, therefore, a meeting of many conflicting forces and the world arjuna is faced with a stupendous battle one that is recurrent and cyclic but which will, in this particular era, prove a decisive and determining factor in the age old conflict between material domination and spiritual control. the forces playing upon the planet at this time are of supreme importance. if you will bear in mind that the sixth ray works through and controls the solar plexus (being closely related to the astral plane, the sixth level of awareness) and that the seventh ray controls the sacral centre, you will see why there is so much emotion, so much idealism and so

id educating of the people in the plan and in the nature of the forces which are controlling evolution and their directing agencies. the fact of the hierarchy must be announced in no uncertain terms, thereby arousing public interest, public investigation and public recognition. in the process of so doing much will be learnt of the balancing group of initiates and adepts who work entirely with the material side of life and in whom (for this major cycle) the love aspect of the soul remains totally undeveloped, whereas the mind nature is potently expressing itself. if you will study what i have earlier given anent certain of the higher and lower expressions of the rays you will see how these two fields of endeavour that of the hierarchy, animated by love and that of the opposite pole, the bla

ALICE A BAILEY16 GLAMOUR A WORLD PROBLEM

control that the thinkers of the world will begin to rid the world of illusion. hence the increasing interest in meditation as the weight of the world glamour is increasingly realised, and hence the vital necessity for right understanding of the way- 15- glamour: a world problem copyright 1998 lucis trust of mind control. another point which should be noted is that in the crystallisation of this material age comes the great opportunity to strike a deadly blow on the planetary dweller on the threshold. the reaction at this time, through the stress of circumstances, is bringing about a more spiritual understanding and a reorganisation of human values, and this is part of the process whereby a vital part of the world glamour may be dissipated if only all men of goodwill within the world aura

ed has also its effect, plus the quality of the integration existing between the three aspects of the personality, and the alignment established between soul-mind-brain. this, being necessarily imperfect, produces indefiniteness of outline and consequently of the final form. therefore we have: a. imperfect integration of the personality. b. indefiniteness of the proposed thoughtform. c. the wrong material consequently attracted for the building of the thoughtform. d. a shifting focus of attention, owing to the dimness of the seen ideal. e. the rapport of the mind, with the sensed idea, is not stable. 3. the quality of the development of the mental body of the disciple produces the next "veiling" of the idea, as it is called. the idea has become changed through the ray colouring of the soul

this fog, this glamour which envelops humanity at this time must be realised as a definite substantial thing, and must be dealt with as such. the disciple or aspirant who is seeking to dispel glamour, either in his own life or as a service rendered to the world, must recognise that he is working with substance, with the breaking up of the forms which it has assumed, and with the dissipation of a material all-enveloping substance material in the same sense as thoughtforms are substantial things but (and here is a point of importance) of a less substantial nature than the forms of glamour found upon the astral plane. we are quite willing to remember that "thoughts are things" and that they have a form life and a purpose of their own. but they have a more unique and separative existence, and

f all the present world distress, for what we call the economic problem is simply the result of this particular glamour. down the ages, this glamour has held the race increasingly interested, until today the entire world has been swept into the rhythm of money interest. a rhythm emanating from soul levels has always existed, being established by those who have freed themselves from the control of material requirements, from the thraldom of money and the love of possessions. today that higher rhythm is commensurate with the lower rhythmic glamour, and hence the whole world is thinking in terms of the way out from this present material impasse. those souls who stand in the light to be found upon the mountain top of liberation and those who are advancing upward out of the fogs of materiality

necessary to the right expression of divinity and to a full and rich life can be gained and can be possessed, but only through the loss of the more real and the negation of the essential. students, however, need to remember that that which is necessary varies according to the stage of evolution which has been reached by an individual. for some people, for instance, the possession of that which is material may be as great a spiritual experience and as potent a teacher in life expression as the more elevated and less material requirements of the mystic or hermit. we are rated as regards action and point of view by our place upon the ladder of evolution. we are rated really by our point of view and not by our demand upon life. the spiritually minded man and the man who has set his feet upon t

ALICE A BAILEY17 TELEPATHY AND THE ETHERIC VEHICLE

subtle and fine that they can work through and "force into activity" the pranic fluids which constitute the substance of the etheric body and to which i referred in a much earlier instruction*(3) the telepathic work, therefore, is concerned with three types of energy which demonstrate as forces with the power to motivate: 1. the force of love with its negative quality which a. attracts the needed material with which to clothe the idea, the thought or concept to be transmitted; it is also the attractive agency utilised by the recipient. therefore both transmitter- 15- telepathy and the etheric vehicle copyright 1998 lucis trust and recipient work with the same agency, but the transmitter uses the love energy of the larger whole whilst the recipient concentrates, upon the transmitter, the lo

to the area of its conscious activity. let me attempt to reduce the above information to practical simplicity, thus showing how these three types of energy can be used in practical work: 1. by the use of the energy of love in three ways: a. by sending out love (not sentiment) to your brothers at the time of transmission or reception. b. by capitalising on the inherent power of love to attract the material or the substance, and thus to "clothe" in the occult sense that which you send out. c. by sending forth the "clothed" idea, impression, etc, on a stream of love which your brother alert, receptive and waiting will attract to himself by the means of his conscious love for you. 2. by the use of mental energy through the effort to polarise yourself upon the mental levels of consciousness. by

es to universal vision, leading to monadic contact and extra-planetary impression. each time that there is a fresh vision of a compelling and conditioning nature, it is the result of invocation by the one seeking the new impression. when this invocative spirit is present, the results are inevitable and sure and the response evoked cannot be stopped. this is the basis of all the success of desire (material or otherwise, aspiration, prayer and meditation. always we get in time and space what we invoke; and the knowledge of this fact, scientifically applied, will be one of the great liberating forces for humanity. ix. expanding areas of conscious interaction the training given by the masters in their ashrams to their disciples has one main objective: to increase, develop and enable them to ut

eas, concepts and spiritual objectives of which he is becoming aware are steadily being formulated by him into thoughts with their appropriated thoughtforms, and upon these he learns to draw as he seeks to serve his fellowmen. he finds himself in possession of a reservoir or pool of thought-substance which is the result of his own mental activity, of his innate receptivity, and which provides the material for teaching and the "fount of knowledge" upon which he can draw when he seeks to aid other people. the essential point to be grasped is that sensitivity to impression is a normal and natural unfoldment, paralleling spiritual development. i gave you a clue to the entire process when i said that "sensitivity to impression involves the engendering of a magnetic aura upon which the highest i

pours into the supernal consciousness of the lord of the world along the seven paths of which the masters become aware at a certain very high initiation. the seven great energies flow into our manifested world along the lines of the seven paths; these are not the direct energies of the seven rays, because these concern consciousness in a most specific manner; they are the substantial energies of material expression and their origin concerns a great mystery. these two lines of energy material energy and the energy of consciousness when brought together by divine purpose, constitute the essential dualism of our manifested life. all that we are able to recognise of that purpose is the hierarchical plan, and this only disciples and advanced aspirants can judge and recognise. this plan is base

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

, may enable one of them at a later date to discover that key and then turning it on behalf of humanity reveal the fourth great fundamental of the ageless wisdom of which three are already given in the proem of the secret doctrine. space is an entity and the entire "vault of heaven (as it has been poetically called) is the phenomenal appearance of that entity. you will note that i did not say the material appearance, but the phenomenal appearance. speculation about the nature, the history and identity of that entity is useless and of no value. some dim idea, providing analogy even when eluding specifications, might be gained if you will endeavour to think of the human family, the fourth kingdom in nature, as an entity, as constituting a single unit, expressing itself through the many diver

thin the sacred heart, and are (as we are told in the secret doctrine) the prototypes of the monads. they are the source of monadic life, but they are not the monads; they are far higher. this hierarchy, which is literally the seventh, is the influx into our system of those lives who in the first solar system remained on their own plane, being too sinless and holy to find opportunity in that very material and intellectual evolution. even in this, they will find it impossible to do more than influence the incarnating jivas, imparting to them ability to realise the nature of group consciousness, the quality of the seven heavenly men, but not being able to express themselves fully. some clues to this mystery will come if the student carefully bears in mind that in our solar system and our sev

life or energy found at the heart of every atom, its positive aspect, and the sixth hierarchy is the life of the forms of all the etheric bodies of every tangible object. the function of this hierarchy is well described in the words of the old commentary "the devas hear the word go forth. they sacrifice themselves and out of their own substance they build the form desired. they draw life and the material from themselves, and yield themselves to the divine impulse" a treatise on cosmic fire, pages 1196-1207 tabulation iii i. dynamic energy. electric fire cancer 1. sirius. saturn. fifth creative hierarchy capricorn (the 8th unknown) the cardinal cross- 30- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust 2. the great aries bear. sun, veiling vulcan. se

the- 36- a treatise on the seven rays- volume iii: esoteric astrology copyright 1998 lucis trust horoscope of the kingdom of souls, of the divine sons of god upon the mental plane, and the study of the entity which is the coherent life of the form side of the fourth kingdom in nature. this is again done by superimposing the two charts. these charts are drawn on a large scale and on a transparent material of which humanity knows nothing. upon these charts are noted the pattern which emerges when "soul and personality are brought together" and present conditions, possible developments and relationships, and the immediate future objective appear with clarity. 3. the horoscopes of disciples. the masters do not study the charts of ordinary undeveloped man. there is no profit in so doing. this

tudy with certain definite ideas clearly formulated in your minds. i have hinted at them in some of my earlier books but it will be of service to refer to them again and to expand the ideas somewhat. i would have you carry them in your minds as you read and study. i have frequently referred to the fact that the entire science of astrology is based upon a non-existent condition. it has no basis in material fact and yet is eternally based on truth. the zodiac is, as you well know, the imaginary path of the sun in the heavens. it is therefore largely an illusion, from the exoteric point of view. but at the same time the constellations exist, and the streams of energy which pass and repass, intermingle and interlock throughout the body of space are by no means illusions but definitely express

ALICE A BAILEY19 THE UNFINISHED AUTOBIOGRAPHY

s a subject of faith and belief. i want to show them as they are disciples of the christ, living men, and ever present factors in human affairs. those are the things which are of moment and not the earthly experiences, the happenings and events in the life of one of their workers. i have lived many incarnations in one. i have moved forward steadily but with exceeding difficulty (psychological and material) into an ever widening field of usefulness. i want to show that in each cycle of experience, i did sincerely try to follow a leading, coming from within, and that when i did, it always meant a step forward in understanding and a greater ability, therefore, to help. the result of this apparently blind moving forward (as when i married and came to the u. s. a) was extended opportunity. i ha

. i do not like much that i remember about my childhood though many of my possible readers might think it all quite wonderful in comparison with the early years of countless thousands. many people say that childhood is the happiest time of a person's life. i do not for one minute believe it. they were for me the years of greatest physical comfort and of luxury; they were years of freedom from all material anxiety but they were, at the same time, years of miserable questioning, of disillusionment, of unhappy discovery and of loneliness. yet as i write this, i am conscious of the fact that the miseries of childhood (and perhaps this is true of all life as a whole) loom unduly large and appear more terrific than they were in reality. there is a curious trait in human nature which loves to rec

went to her and told her what i had done, only to discover that she was more distressed at my reading her private papers than she was over my destroying her jewelry. i made a full confession, you will note. that reaction of hers gave me a new sense of values. it made me furiously to think, which was good for my soul. for the first time i began to differentiate between the spiritual values and the material. to her, it was a greater sin to be dishonest enough to read private papers than it was to destroy material things. she gave me my start in the first great lesson of occultism; to distinguish between the self and the not-self and between the intangible values and the tangible. whilst she was with us she came into money not a great deal but enough to release her from earning a livelihood

subjective and certain fashion that it was the buddha. i had a sense of recognition. i knew at the same time that in no way was our christ belittled. i got a glimpse of the unity and of the plan to which the christ, the buddha and all the masters are eternally dedicated. i realised for the first time, though in a dim and uncertain manner, the unity of all manifestation and that all existence the material world, the spiritual realm, the aspiring disciple, the evolving animal and the beauty of the vegetable and mineral kingdoms constituted one divine and living whole which was moving on to the demonstration of the glory of the lord. i grasped faintly that human beings needed the christ and the buddha and all the members of the planetary hierarchy, and that there were happenings and events o

rs and had to live this way and may still react to hereditary qualities. the complaint is made that the moment you permit a jew to get a footing in your group or business organisation, it will not be long before his sisters and his nephews, his uncles and his aunts are in it too. but the jews have had to hang together in the face of centuries of persecution. it is claimed that the jew is strictly material, that the all-mighty dollar matters more to him than the ethical values and that he is quick and expert in taking advantage of the gentiles. but the jewish religion lays no emphasis upon immortality or upon the life after death, and this is true because i have discussed this problem with jewish theological students. why, therefore, should they not get the best out of life along material l

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

you are starting out to work, and i would have clear thinking on this point. the two problems which i have posited are closely related. we could express them in the form of two questions: 1. is disease the result of thought? 2. can the power of thought produce healing effects when used by an individual or a group? in view of the fact that many diseases are, as i have told you, latent in the very material of the planet itself, it is obvious that human thought is not responsible for disease. it antedates the arrival of humanity upon the planet. there is disease in the mineral world, in the vegetable kingdom, and also among animals, even in their wild states and in their natural habitat, uncontaminated by man. hence, man cannot be held responsible for this, nor is it the result of human wron

the race learns to think clearly and definitely, and as the laws of thought begin to control the racial- 59- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust consciousness, disease as we now know it will be greatly lessened and more and more people will achieve integration. where there is integration there is the free play of force and of energy throughout the material body. the problems of stimulation will, however, steadily increase with the growing sensitivity of the physical man and the developing focus of his consciousness in the mind nature. this will go on until man learns how to handle the higher energies and to recognise the need for a rhythmic life, paying attention to the law of periodicity. in healing work, certain rules should be mastered a

ed group work and of the force which they can wield. they have also to discover their ability to keep the will in the background and to send the healing radiance out upon a stream of love-energy. have ever in mind that love is energy and that it is a substance as real as dense matter. that substance can be used to drive out diseased tissue and provide a healthy substitute in place of the diseased material which has been eliminated. they will, therefore, in the first cycle of work, attempt the radiatory method. it is simpler and far more easily mastered. later, they can experiment with the method of magnetic healing. you will now see the purpose of the rules anent the modes of healing which i gave early in this series of instructions. you will realise why, in this radiatory work, the linkin

much of the present difficulty and confusion can be ascribed. the metaphysical header today is so engrossed by that which is not the body that he is far less useful to the sick, diseased and damaged human being than is the practical physician. the average metaphysician, no matter by what label he calls himself, has a closed mind; he overemphasises the divine possibilities to the exclusion of the material or physical probabilities. complete- 67- a treatise on the seven rays- volume iv: esoteric healing copyright 1998 lucis trust spiritual healing will be divinely possible ultimately; but this is not materially possible at certain given moments in time and space and with people at widely differing points on the ladder of evolution. right timing and a sound knowledge of the working of the la

it is occultly expressed "let the soul's eye turn in another direction" and, in this present cycle, disease and death will inevitably supervene. this is not mental error, or failure to recognise divinity, or succumbing to evil. it is, in reality, the resolution of the form nature into its component parts and basic essence. disease is essentially an aspect of death. it is the process by which the material nature and the substantial form prepares itself for separation from the soul. it must be borne in mind however that where there is illness or discomfort or disease which is not related to the final dissolution, the causes thereof are to be found in many factors; they can be found in the surroundings, for a number of diseases are environmental and epidemic; in the tuning in of the individu

ALICE A BAILEY21 EDUCATION IN THE NEW AGE

eady grasp the necessity for the building of the antahkarana and for this bridging work. it is wise also to accept the fact that we are in a position to begin the definite process of constructing the link or bridge between the various aspects of man's nature, so that instead of differentiation there will be unity, and instead of a fluid, moving attention, directed here and there into the field of material living and emotional relationships, we shall learn to control the mind and to bridge the divisions, and so can direct at will the lower attention in any desired manner. thus all aspects of man, spiritual and natural, can be focussed where needed. this bridging work has in part already been done. humanity has as a whole already bridged the gap between the emotional astral nature and the ph

o little understood that much- 29- education in the new age copyright 1998 lucis trust that could be said would be meaningless, even to the most intelligent. modern education is beginning to give some attention to the nature of the mind and to the laws of thought. in this connection we owe much to psychology and philosophy. there is also an increasing interest in the science of endocrinology as a material means of producing changes, usually in deficient children and morons. nevertheless, until modern educators begin to admit the possibility that there are central units in man which underlie the tangible and visible mechanism, and will also admit the possibility of a central powerhouse of energy behind the mind, progress in education will be relatively at a standstill; the child will not re

being laid today upon education coordinating, relational, psychological, vocational and equipping. to this must be added the old method of memory training and the attempt either to infuse religion into the mind of the child or to omit it with decision and with purpose. modern education has been primarily competitive, nationalistic and, therefore, separative. it has trained the child to regard the material values as of major importance, to believe that his particular nation is also of major importance and that every other nation is secondary; it has fed pride and fostered the belief that he, his group and his nation are infinitely superior to other people and peoples. he is taught consequently to be a one-sided person with his world values wrongly adjusted and his attitudes to life distingu

f life in the youth of any nation can be trusted to swing the thought of the race into a better direction than the evocation of past glory, so-called, and the emphasising of the things which should be left behind. i would like here to enlarge somewhat upon the interpretation of the much used words (frequently also misused: culture and civilisation. for it is the production of some form of culture material or spiritual, or material and spiritual which is the objective of all education. education is the major agent in the world. civilisation is the reaction of humanity to the purpose of any particular world period. in each age, some idea must be expressed in the current racial idealism. in atlantean times, the idea that predominated was basically sensory religious idealism or mysticism, expr

sent race a different civilised attitude is emerging and is nearing its consummation. in each age, some idea functions and expresses itself in both racial and national idealisms. its basic trend down the centuries has produced our modern world and this has been strictly materialistic. a nation today is regarded as civilised when it is awakened to mental values and at the same time it is demanding material values; and when the mind (the lower mind) in its memory aspect, its discriminating and separative aspects, its analysing functions, and its ability to formulate concrete ideas based on material perception, material desire and material purposes is receiving the training which will make a material civilisation, and has made our material civilisation what it is today. with the emphasis shif

ALICE A BAILEY22 DISCIPLESHIP IN THE NEW AGE VOLUME II

extend your power to grasp the needed lessons and learn to train your minds to think in ever wider and more abstract terms, you draw from me a correspondingly adequate instruction? the limitation to the imparted truth lies on your side and not on mine. second, i must isolate in my own consciousness the extent of the instruction, detaching myself from all other concerns and formulating the needed material into a thoughtform which will be comprehensive, clear-cut, sequential in its relation to that which has already been imparted and which will lay the ground for the next instruction in due time. then third, i have to enter into that meditative condition, and that extraverted attitude which will enable me to pour out in a steady stream of constructive sentences which will express, to the mi

o obliterate the effects of war from their troubled minds, to forget that which has happened, to return to the familiar, and to re-establish the old ways of life. human beings forget easily, and besides this ancient habit, humanity is very tired. get ready to deal with this, for it must not happen if it can in any way be prevented. 2. there will also come the cessation of the "great sounds of the material aspects" the sounds of war, the noise of explosion, and the cry of suffering humanity. this will create a curious false peace, but it will at the same time create a channel of approach for new spiritual forces and energies which directed by the hierarchy will pour into the human family, causing spiritual stimulation, spiritual receptivity, spiritual aspiration and a great readiness for th

workers to continue with what they are doing, to renew their dedication and above all, their vision; to eliminate all desire for prominence in the work and all ambition, and with a will to meet the need in the new ways, with the expanded truths and with no dogmatism. i am looking for no new "stenographers" to take the place of a.a.b. and shall dictate to none of you. you have masses of undigested material with which to work, and enough teaching to express and make available to the public for twenty-five years to come. you have enough information from me to enable you to make your individual contact with me if you follow the rules and live the outer life of a disciple. it is the books which bring people into the various phases of the work; you can aid in keeping them in constant circulation

was j.a.c. though he would greatly like to be reinstated. this is not possible; however, had the tenure of life by a.a.b. been better, it might have been accomplished. another of these types was b.s.d) 5. certain other students regarded "occult obedience" as an infringement of their freewill, as did d.a.o. quite a number of you simply suffered from inertia, and though pleased and excited over the material received from me, in the group or personal instructions, were too lazy to avail yourselves to the full of that which was given, and consistently failed to comply with my requests. it is valuable to note a most significant point of interest: all those who passed through the gates- 65- discipleship in the new age- volume ii copyright 1998 lucis trust of death passed to a definitely closer r

ynchronous precision in working is the complete freedom of the ashram from any spirit of criticism. there is no tendency among its personnel to be critical and no interest whatsoever in the outer, personal lives of the members, should they be amongst those functioning in the three worlds. criticism, as seen among men, simply is a mode of emphasising the lower self and deflects the attitude to the material aspects of a person's life. there is necessarily clear vision among the members of an ashram; they know each other's capacities and limitations and they know, therefore, where they can complement each other and together create and present a perfect team in world service. 5. one other factor i will mention among the many possible: the members of an ashram are all in the process of demonstr

ALICE A BAILEY23 THE EXTERNALISATION OF THE HIERARCHY

ext two years. if this is indeed so, what am i doing to make this possible? to elaborate this question: a. have i spoken to all i could in my environment, or have i been held back by fear? b. have i made possible the wide distribution of the pamphlet on this subject? its distribution in its present form is possible only until the fall of 1936, and the time is therefore short. c. have i aided in a material and financial way as far as is possible? can i do more than i have done so far to help to meet this requirement? d. what more of my time can i give to help this work, to aid those who are distributing the pamphlet, or to gather people together for discussion? can i not dedicate some time every day to- 16- the externalisation of the hierarchy copyright 1998 lucis trust this definite idea a

his law has a peculiarly close relation to the new aquarian age*(3- 18- the externalisation of the hierarchy copyright 1998 lucis trust groups have always existed in the world, as for instance the family group unit, but they have been predominantly third ray groups with, therefore, a dominant outer expression and control, and originating as the result of desire. their focus has been outstandingly material, and that has been part of the intended plan. right objectivity and expression has been the goal, and still is, of the evolutionary process. but the groups now forming are a second ray activity and are building groups building the forms of expression in the new age. they are not the result of desire, as the term is usually understood, for they are founded basically on a mental impulse. th

and at the same time to absorb and thus transmit knowledge, wisdom, force and light from the planetary hierarchy. it has now been deemed possible to form groups within the new group of world servers whose members can begin to prepare themselves to express both the phenomenal and the impulsive, the- 23- the externalisation of the hierarchy copyright 1998 lucis trust negative and the positive, the material and the spiritual with such a measure of success that, in due time, there can exist on earth a replica of the hierarchy, its methods and techniques of work. such is the purpose of the groups which i have formed, and of other groups throughout the world who in a different way and form, and employing perchance a different phraseology yet are motivated and actuated as are the seed groups for

f some idea, which was in itself intrinsically right (no matter how applied- 36- the externalisation of the hierarchy copyright 1998 lucis trust which was forward-moving in its concept, and belonged to the then new age. this relates them to the second ray. c. rule by dictators, whose animating principle is not one of the new age ideals, emerging in their particular time, but an idealism of a more material kind a generally recognised present idealism. they are not usually reactionary nor are they found among the intuitive workers of their age, but they take what is grounded, settled and easily available made so by the thinkers of their time and then give it a material, national and selfish twist and objective, and so force it on the masses by fear, warlike means and material promises. they

e founded. 2. they will avail themselves of the sensitive reactions which the new spiritual approaches (as taught by the world religion of the time) will have made possible and utilising the inferences thus made available in connection with the inner world of spirit will outline the nature of the incoming forces which will determine and motivate the culture of the time. 3. taking the substance or material, and the spiritual inferences and the scientific hypotheses, they will formulate those forms of service on the physical plane which will precipitate with rapidity the plan for the immediate present. they will release through this blend of scientific knowledge and intuitive idealism, those energies which will further human interests, relate the subhuman to the human through a right interpl

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

reading of the path. it produces eventually truthful manifestation and the displaying of one's light in order that circumstances may be irradiated and fellow pilgrims helped. students should familiarise themselves with the "energy concept" and learn to regard themselves as energy units displaying certain types of energy. in this connection it should be borne in mind that when spiritual energy and material energy (the two opposite poles) are brought into relationship, a third type of energy is produced, and the work of the fourth or human kingdom is to demonstrate this peculiar type. it might serve to clarify thought if students remembered that superhuman entities display spiritual energy. subhuman entities display the energy of matter. human entities display soul energy. in the perfect man

tage of advancement is marked, but the earlier stages can be intelligently approached by any earnest student and probationer. to transmute emotion into love the following realisations will be found necessary: 1. a realisation that all moods, all display of sorrow, of pain, or of happy excitement are due to our identification with the objects of desire, with the form aspect, and with that which is material. 2. an understanding of the emotional or astral body and the place it plays in the student's development. it should be recognised as the shadow of the monad, and a connection should be traced between the astral sheath..6th plane the buddhic sheath..4th plane the monadic sheath..2nd plane and the place the love petals in the egoic lotus play should also be carefully considered. 3. a compre

n, or for the supply of his physical necessities; all this is, therefore, related to the life of desire, of aspiration, of dualism and of request. it involves the attitude of giver and recipient. the a.u.m. and the amen are both of them an expression in sound of the principle of active intelligent substance in the divine manifestation, the third aspect, and have served human need in that phase of material and form development. i refer here also to the development of mind or of the mental form. the personality as a whole, when perfected and brought under control of the soul, is the "word made flesh" the mass of aspirants and of disciples are today learning the meaning of the o.m, which is not the word made flesh, but the word released from form, and expressing itself as soul-spirit and not

y seek release. the aspirants and disciples of the world are hearing the o.m. and in their personal lives the a.u.m. and the o.m. are in conflict. this may represent a new idea to you, but it conveys an idea of an eternal fact. it may help you to gain an understanding of this phase if i point out for you that for this first group the o.m. can be portrayed in the following symbol as expressing the material m nature whereas the second group can be portrayed by the symbol m expressive of the soul enveloped in matter. you will see, therefore, how the teaching leads man progressively onward and how the occult science brings man in touch with great mental reversals and divine paradoxes. for aeons the word of the soul and the sound of spiritual reality are lost. today, the word of the soul is bei

r all in the three worlds is but the symbol of an inner reality) is the driving urge to betterment which is the outstanding characteristic of the human animal. from discontent to discontent he passes, driven by an inner something which constantly reveals to him an enticing vision of that which is more desirable than his present state and experience. at first this is interpreted by him in terms of material welfare; then this divine discontent drives him into a phase of the struggle which is emotional in nature; he craves emotional satisfaction and later intellectual pursuits. all the time this struggle to attain something ever on ahead creates the instruments of attainment, gradually perfecting them until the threefold personality is ready for a vision of the soul. from that point of tensio

ALICE BAILEY THE LABOURS OF HERCULES

ousness, a growing realization of innate divinity and that man is in very truth made in the image of god, and one in nature with his father in heaven. the idea of purpose and of plan is being grasped, and the entire attitude of the aspirant towards life is rapidly changing. surely it should now be possible to gain such a synthetic picture of the progress of the soul from ignorance to wisdom, from material desire to spiritual achievement that the end may be visioned from the beginning and intelligent cooperation with soul purpose take the place of blind endeavor? when this comes about, the pilgrim can proceed upon his way with his face turned towards the light, and irradiated with joy. the story of the dramatic experiences of that great and ancient son of god, hercules- 6- the labours of he

ng out of the plan. taken together they embody the entire story of the relationship of spirit and matter, of life and form, and of soul and body. first "nature expresses invisible energies through visible forms" back of the objective world of phenomena, human or solar, small or great, organic or inorganic, lies a subjective world of forces which is responsible for the outer form. behind the outer material shell is to be found a vast empire of being, and it is into this world of living energies that both religion and science are now penetrating. everything outer and tangible is a symbol of inner creative forces and it is this idea that underlies all symbology. a symbol is an outer and visible form of an inner and spiritual reality. it is with this interplay of the outer form and the inner l

religion and science are now penetrating. everything outer and tangible is a symbol of inner creative forces and it is this idea that underlies all symbology. a symbol is an outer and visible form of an inner and spiritual reality. it is with this interplay of the outer form and the inner life [11] that hercules wrestles. he knew himself to be the form, the symbol, for the dominance of the lower material nature made its presence felt with the facility of agelong expression. at the same time he knew that his problem was to express spiritual being and energy. he had to know in fact and in experience that he was god, immanent in nature; that he was the self in close relation to the not-self; he had to experiment with the law of- 10- the labours of hercules cause and effect, and this from the

tation then takes place, and a new and self-directed effort is initiated, which is portrayed for us in the story of hercules, the sun-god. the moment that the intellectual altitude has been achieved, the "silent beholder" awakens into activity. hercules starts upon his labors. the human being, hitherto swept along on the urge of the evolutionary tide, and governed by desire for experience and for material possession, comes tinder the control of the divine indweller. he emerges as the aspirant, reverses himself, and begins to work through the twelve signs of the zodiac, only now working from aries to pisces via taurus (anti-clockwise, instead of working in the ordinary human retrogressive fashion, from aries to taurus via pisces (clockwise. finally, the changing focus of the life and the st

e one who bears for others. we have, therefore, in the significance of these two names, a portrayal of hercules, as he works out his own salvation and as he bears the great burden of atlas and learns the meaning of service. lepus, the hare, associated with these two constellations, contains a star of the most intense crimson color, almost like a drop of blood. red is ever the symbol of desire for material things. in the zodiac of denderah, the name given is bashtibeki, which means "falling confounded. aratus, writing about 250 b.c, speaks of lepus as being "chased eternally, and it is interesting to note that the hebrew names of some of the stars found in this constellation signify "the enemy of the coming one, which is the meaning of the name of the brightest star, arneb; whilst three oth

AN INTRO TO STUDY OF THE KABALAH

ing the zohar are the partial translation into latin of baron knorr von rosenroth, published in 1684 under the title of "kabbala denudata; and the english edition of three treatises-"siphra dtzenioutha" or "book of concealed mystery "ha idra rabba "greater assembly; and "ha idra suta" lesser assembly" translated by s. l. macgregor mathers. these three books give a fair idea of the tone, style and material of the zohar but they only include a partial view: other tracts in the zohar are--hikaloth--the palaces, sithre torah--mysteries of the law, midrash ha neelam--the secret commentary, raja mehemna--the faithful shepherd, saba demishpatim--the discourse of the aged--the prophet elias, and januka- the young man; with notes called tosephta and mathanithan. in course of publication there is no

t printed at venice in 1520 and 1523 respectively. the old testament books were the guiding light through the ages of the jews, but the learned rabbis were not satisfied with them alone, and they supplemented them by two parallel series of works of literature; the one, talmudic, being commentaries based upon thirteen rules of argument delivered by moses to illustrate the old testament, and supply material for teaching the populace; and the other a long series of treatises of a more abstruse character, designed to illustrate their secret doctrines and esoteric views. the sepher yetzirah, and the zohar or book of splendour represent the kernel of that oral instruction which the rabbis of the olden times prided themselves upon possessing, and which they have even claimed as being "the secret

s is cognisable to the angelic powers, the third or yetziratic world; and then finally the divine abstractions of the sacred ten sephiroth are by a last emanation still more restricted and condensed than the latter, and are rendered conceivable by the human intellect; for man exists in the fourth world of assiah in the shadow of the tenth sephira--the malkuth, or kingdom of the world of shells or material objects. small wonder then at the slightness of the ideal man can form of the divine. at other times we find the metaphysical abstract laid aside, and all the wealth of oriental imagery lavished on the description of god; imagery although grouped and clustered around the emblem of an exalted humanity, yet so inflated, so extravagantly magnified, that the heavenly man is lost sight of in t

three pillars; the pillar of mercy, the pillar of severity, and the pillar of mildness between them: these may also be associated with the three mother letters, a, m, sh; aleph, mem and shin. then again by two horizontal lines we may form three groups and consider these sephiroth to become types of the three divisions of man's nature, the intellectual, moral, and sensuous (neglecting malkuth, the material body, thus connecting the kabalah with mental and moral philosophy and ethics. by three lines again we consider the sephiroth to be divisible into four planes, upon each of which i have already said you must conceive the whole ten sephiroth to be immanent. by a series of six lines we group them into seven planes referable to the worlds of the seven planetary powers, thus connecting the ka

y are the officers of the great arch-angels. the hosts of angels of the sephiroth are chaioth ha kodesh, auphanim, arelim, chashmalim, seraphim, melakim, elohim, beni elohim, cherubim, and tenthly the ishim who are the beatified souls of men and women. the fourth world of assiah is filled with the lowest beings, the evil demons, kliphoth or qliphoth, the cortices or shells, and with all so-called material objects, and to this world belong men, the egos or souls imprisoned in earthly human bodies. this world also has its ten grades, each one more far from the higher forces and forms, each one more dark and impure. first come thu, tohu, the formless; and bhu, bohu, the void, thirdly chshk, the darkness, of the early universe, and from these our world was developed and now exists; then come s

APOCRYPHON OF JOHN

, mourning, etc. and from pleasure much wickedness arises, and empty pride, and similar things. and from desire (comes) anger, wrath, and bitterness, and bitter passion, and unsatedness, and similar things. and from fear (comes) dread, fawning, agony, and shame. all of these are like useful things as well as evil things. but the insight into their true (character) is anaro, who is the head of the material soul, for it belongs with the seven senses, ouch-epi-ptoe "this is the number of the angels: together they are 365. they all worked on it until, limb for limb, the natural and the material body was completed by them. now there are other ones in charge over the remaining passions whom i did not mention to you. but if you wish to know them, it is written in the book of zoroaster. and all th

ARADIA GOSPEL OF THE WITCHES

chcraft. 25 something is here omitted, which can, however, be supplied from many other similar incanta-tions. it was probably as follows: if thou art favourableand grant my prayer,then may i hearthe bark of a dog,the neigh of a horse,the croaking of a frog,the chirp of a bird,the song of a cricket,et caetera.three or four of these sounds were generally selected. they vary more or less, but seldom material-ly, from these. sometimes visible manifestations, as, for instance, lightning, are requested. t o see awhite horse is a sign that the prayer will be granted after some delay. it also signifies victory. 26 la testa dun uomo piena di verme e puzzolente. a parody in kind for the decayed cabbage,much completer than the end of the german tale resembling it.chapter xiv. no footnotes)chapter xv

ARCHANGELIC FORCE ON THE PATHS

however, there are a few wizardswho copy or preserve documents relative to their art. i have not seen my collector since thegospel was sent to me. i hope at some future time to be better informed. page 2 aradiaor thegospel of the witchesbycharles g. leland.londondavid nutt,270-71 strand1899 page 1 n r r r th2-2 archangelic force on the paths r. r. e t a. c. z e l a t o r a d e p t u s minor this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 archangelic force on the pa

ARTHUR E WAITE TEMPLAR ORDERS IN FREEMASONRY

- like those of the chapter of clermont, the strict observance and the swedish rite- bear all the marks of manufacture; the most that can be said concerning them- and then in the most tentative manner- is that by bare possibility there may have been somewhere in the world a rumour of secret survival, in which case the root matter of their stories would not have been pure invention. the antecedent material would then have been worked over and adapted to masonic purposes, inspired by the oration of ramsay. it is to be presumed that when this speculation is left to stand at its value, there is no critical mind which will dream of an authentic element in hugh de payen's supposed discovery of the powder of projection at or about the site of the jewish temple. this romantic episode stands last i

, so far as possible within the limits at my disposal. the clerical knights templar, which originated at weimar with the lutheran theologian, j. a. von starck, and presented its claims on superior and exclusive knowledge to the consideration of the strict observance about 1770, represent an intervention of that period which has been judged- justly or not- without any knowledge of the vast mass of material which belongs thereto and of which i in particular had not even dreamed. the fact at least of its existence is now before me, and i await an opportunity to examine it. i can say only at the moment that it was devised, as my reference shows, to create an impression that an alleged spiritual branch of the old knights templar possessed their real secrets and had been perpetuated to modern ti

BALANONES TEMPLE OF SET FAQ

executive director or to any priest of set. information about this procedure is provided in the introductory letter- assuming you're approved for membership (the executive director has indicated that the majority of applicants are denied, you as a i* setian you will receive 1) the current edition of the _crystal tablet of set, which includes all of the basic philosophical, magical, and initiatory material any setian would need to begin and accomplish his initiation to the ii, 2) a i* pentagram of set medallion, and 3) a year's subscription to the _scroll of set_ newsletter- you will have two years in which to achieve the ii, using the information and inspiration provided by the _crystal tablet, by correspondence and other contact with setians, and through your own work towards initiation

time, you may send email to the executive director c/o balfaq.ed@xeper.org- the priesthood of set: to contact a member of the priesthood, send your request by postal mail to the executive director, who will forward it to an appropriate member of the priesthood (that member of the priesthood may not indulge in electronic mail capabilities, so postal mail is usually a requirement here- copyrighted material almost all of the temple of set's internal documents are copyrighted and intended for internal distribution only. we do release some material for public consumption from time to time, but other material is not released. we have problems from time to time with people copying or publishing our copyrighted material. we'd appreciate anyone and everyone who helps us maintain our intellectual p

nrelated sites aren't. the primary site known and guaranteed to maintain a current copy is the www site maintained by a priest of set, http//www.xeper.org- computerized archives over the years, a number of other files pertaining to the temple of set were made available. these were generally intended for limited distribution, but over time were archived on various internet and ftn sites along with material /about/ the temple of set which did not originate /from/ the temple of set. many of these files contain dated information; the accuracy and authenticity of these is doubtful. in future revisions of this document, comments about these files may be added (if you bring the need for same to our attention- however, be warned that a lot of files of questionable value are floating around the 'ne

BASIL VALENTINE TWELVE KEYS

t may now begin at this time and the energies of the ritual may be directed toward a specific intention if so desiricbasil valentine twelve keys copyright c seo-ebooks http//stores.ebay.com/seo-ebooks twelve keys of basil valentine 2 of 95 twelve keys of basil valentine this edition copyright 2006 seo vebooks editing, corrections, translations copyright 2006 seo vebooks all rights to the original material, textual typesetting, format and visual layout and arrangement are expressly restricted and reserved. no part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the publisher. for information address: seo vebooks http//

, however, he try to touch it, he will find that it is not palpable, and that he has laid his hand upon the mirror only. in the same way, the spirit which must be evolved from this matter is visible, but not palpable. this spirit is the root of the life of our bodies, and the mercury of the philosophers, from which is prepared the liquid water of our art v the water which must once more receive a material form, and be rectified by means of certain purifying agents into the most perfect medicine. for we begin with a firm and palpable body, which subsequently becomes a volatile spirit, and a golden water, without any conversion, from which our sages derive their principle of life. ultimately we obtain the indestructible medicine of human and metallic bodies, twelve keys of basil valentine 42

pe of air, which, in its turn, always contains fire, as they are both of a spiritual essence, twelve keys of basil valentine 54 of 95 and exercise an irresistible mutual attraction. in the next place, there issues water from the earth, and the earth, in which is the precious salt, remains by itself at the bottom of the vessel. when water is distilled, air and fire issue from it, and the water and material earth remain at the bottom. again, when the invisible part of elementary fire is extracted, you get water and earth by themselves. nor can any of the three other elements exist without air. it is air that gives to earth its power of production, to fire its power of burning, to water its power of generating fruit. again, air can consume nothing, nor dry up any moisture, without that natura

f urine together with true vinegar, have great virtue. for the spirit of vinegar is cold, and the spirit of lime is intensely hot, and thus the two spirits are found to be of opposite natures. i do not here speak according to the customary manner of the sages. but i must not say too openly how the inner gates are to be unlocked. in bidding farewell, let me impart to you a faithful word. seek your material in a metallic substance. thence prepare mercury. this ferment with the mercury of its own proper sulphur, and coagulate them with salt. distil them together; mix all according to weight. then you will obtain one thing, consisting of elements sprung from one thing. coagulate and fix it by means of continuous warmth. thereupon augment and ferment it a third time, according to the teaching o

basil valentine 81 of 95 thanks be to god. as a parting kindness to you, i am constrained to add that the spirit may also be extracted from black saturn and benevolent jupiter. when it has been reduced to a sweet oil, we have a means of robbing the common liquid quicksilver of its vivacity, or rendering it firm and solid, as is also set forth in my book. postscript when you have thus obtained the material, the regimen of the fire is the only thing on which you need bestow much attention. this is the sum and the goal of our search. for our fire is a common fire, and our furnace a common furnace. and though some of my predecessors have left it in writing that our fire is not common fire, i may tell you that it was only one of their devices for hiding the mysteries of our art. for the materia

BEHOLDERS OF NIGHT

mysteries[7] is only one avenue of magical exploration which may be explored within a sabbatic context, not to, by any means, destroy an ongoing tradition but rather develop it. through such excellent magical focuses, from the fraturnitias saturni to the work of stephen edred flowers, which at face point is unrelated, the sabbatic gnosis itself is closely related by means of effective initiatory material. the luciferian path itself is reflective of this gnosis, known by the essence of exploration and self-discovery through the saturnian sphere. the work of saturn itself is one connected with the left hand path. as the saturn sphere is connected with demiurge saturnus, or satanas, the self is the avenue of which this planetary influence is found. saturn, as being held in two octaves or ray

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

r. erndl has contributed greatly to my learning in asian studies and dr. corrigan is responsible for first introducing me to the deep but inviting waters of the academic study of religion. i would like to thank dr. douglas duckworth for his assistance in translating a good portion of the tibetan materials utilized in this work. he took the time outside of scheduled classes to work with me on this material, fortifying my understanding of these ritual texts and clarifying many troublesome points. i owe a debt of gratitude to david germano, robert barnett, and erin burke, who organized the summer language program to lhasa, tibet in 2005, which i attended. this experience afforded me the opportunity to enhance greatly my research on the subject of tsiu marpo and visit many key sites tied to th

k of de nebesky-wojkowitz s information rests on very limited resources despite the extensive text citations found at the end of the book. also, the text is not especially friendly to non-specialists; he continues to use many tibetan words in their transliteration without phonetic equivalents or translations in several instances. the general style of the writing also makes it especially difficult material even for specialists. the book s greatest deficiency is its lack of explicit organization. the table of contents does a cursory job of categorizing various deities; beyond this, the individual chapters are little more than extensive and unorganized descriptions of these deities s attributes. there is no grand unifying methodology tying these descriptions to the greater cultural and ritual

wed to redact and possibly transmit the warlord s tantra; the text declares more than once that only those who are of trisong deutsen s line can transmit its instructions without detrimental consequences. establishing these concepts now will allow the following deeper analysis to develop without the constant repetition or tangential introduction of such foundational details. having presented this material, let us now look more closely at the protector deity tradition in tibet through the eyes of tsiu marpo. 43 this account is a summary of chokyur lingpa s biography available in dudjom 2002, pp. 841-848. see doctor 2005 for a more detailed account of chokyur lingpa s life and compositions. also see bradburn, et al. 1995, pp. 353-354. 24 figure 2. an example of..kin.-script; found within the

else. an effigy is a small dough figure constructed to represent an individual, human or otherwise. human effigies are generally built for ransom rituals, called l (glud, where demonic forces plaguing a person or household are exorcised by first attracting them to an effigy representing the afflicted person. this effigy is then removed from the vicinity of the individual and 121 for more on these material substances and their various significances, see bentor 1996, pp. 192-193; beyer 1978, pp. 165, 324-325; kohn 2001, p. 113-134; and de nebesky-wojkowitz 1998, pp. 343-368. 72 destroyed, eradicating the demonic influences in the process.122 demonic effigies are built to represent demonic forces directly. once constructed and imbued with the demonic presence, these effigies are destroyed by

ure offerings and invocations will be made. this effigy is further ornamented with the effigies of a horse and weapons. the text suggests that all of these items are placed within a larger constructed palace, though the details on the construction of this palace are not provided. the main effigy also appears to represent an offering to tsiu marpo, as the fifth chapter of the tantra details. other material preparations include molding torma offerings and arranging the other less abstract offerings of flowers, incense, and purified scented water. the torma offerings specifically involve seven molds symbolic of food offerings that will be given to the seven riders during the ritual. all of this is in effort to localize the deities in temporal space, a process that is further aided by the visu

BLACK SERPENT1

s to belphegore. belphegore/belphegor has been a demon of discovery, invention, riches, and sloth (one of the deadly sins. originally an assyrian god, baal poer, he ruled over lust. in kabbalistic writings he was the opposite polarity of the sixth sephiroth. he is an earth daemon. in the dukante hierarchy he is listed as a weapons master, a war daemon, and a daemon to be called on for gain in the material world. artwork by l. breton from dictionnaire infernal by j. collin de plancy (paris 1863, 7th edition. 27 daemon word search by adrianna he who is earth. 2. lord of the covenant, later made lord of death. 3. he is a great mighty earle, appearing in ye forme of an hart wth a firey [fiery] taile 4. the destroyer 5. his fire burns as the sun. 6. to present as an act of worship.(plural) 7

BLACK WITCHCRAFT

uk dinoih, nox umbra, the paitisha, azothoz, vox sabbatum and much more. the infamous book of the witch moon also has presented a foundation for the darker aspects of sorcery and vampirism, which aleister crowley alludes to in de arte magica. the reader who holds interest in the provenance of the witches sabbat in consideration of the luciferic gnosis referred to in this article may have recourse material to seek in the aforementioned titles as well as works by kenneth grant who continued the initiatic work of crowley and spare from the 1950 s onward. symbolism and commitment the model of left hand path sexual magick is a challenge which moves beyond the constraints of sociological limitation; it is taboo without psychological degradation, self-motivational empowerment through becoming as

BLAVATSKY H P ANTHROPOGENESIS

at is to say, the sexless race reincarnated in the bisexual[[footnote(s[[footnote continued from previous page] is esoterically a septenary which represents seven men, or rather groups of men. for the first adam- the kadmon- is the synthesis of the ten sephiroth. of these, the upper triad remains in the archetypal world as the future "trinity" while the seven lower sephiroth create the manifested material world; and this septenate is the second adam. genesis, and the mysteries upon which it was fabricated, came from egypt. the "god" of the 1st chapter of genesis is the logos, and the "lord god" of the 2nd chapter the creative elohim- the lower powers* thus saith pymander "this is the mystery that to this day was hidden. nature being mingled with the heavenly man (elohim, or dhyanis, brough

rd by the oldest tribes about and around the euphrates- men were created by the "sons of god" descending on earth, where, after culling seven mandragoras, they animated these roots, which became forthwith men* all these allegories point to one and the same origin- to the dual and the triple nature of man; dual, as male and female; triple- as being of spiritual and psychic essence within, and of a material fabric without- 2. said the earth "lord of the shining face (the sun) my house is empty. send thy sons to people this wheel (earth. thou hast sent thy seven sons to the lord of wisdom (a. seven times doth he see thee nearer to himself; seven times more doth he feel thee. thou hast forbidden thy servants, the small rings, to catch thy light and heat, thy great bounty to intercept on its pa

the teaching, which shows these progenitors or ancestors creating the first human adams out of their sides: as astral shadows. and though it is an improvement on adam's rib, still geological and climatic difficulties will be brought forward. such, however, is the teaching of occultism (c) man's organism was adapted in every race to its surroundings. the first root-race was as ethereal as ours is material. the progeny of the seven creators, who evolved the seven primordial adams* surely required no purified gases to breathe and live upon (see part iii. of this volume. therefore, however strongly the impossibility of this teaching may be urged by the devotees of modern science, the occultist maintains that the case was as stated aeons of years before even the evolution of the lemurian, the

ch is the opinion of the great french naturalist, who gives thereby a terrible blow to darwinism[[vol. 2, page] 57 the "double dragon" 7. displeased they were. our flesh is not there (they said. this is no fit rupa for our brothers of the fifth. no dwellings for the lives* pure waters, not turbid, they must drink (a. let us dry them (the waters (a) says the catechism (commentaries "it is from the material worlds that descend they, who fashion physical man at the new manvantaras. they are inferior lha (spirits, possessed of a dual body (an astral within an ethereal form. they are the fashioners and creators of our body of illusion "into the forms projected by the lha (pitris) the two letters (the monad, called also 'the double dragon) descend from the spheres of expectation* but they are li

three fires" pavaka, pavamana, and suchi, who had forty-five sons, who, with their three fathers and their father agni, constitute the 49 fires. pavamana (fire produced by friction) is the parent of the fire of the asuras; suchi (solar fire) is the parent of the fire of the gods; and pavaka (electric fire) is the father of the fire of the pitris (see vayu purana. but this is an explanation on the material and the terrestrial plane. the flames are evanescent and only periodical; the fires- eternal in their triple unity. they correspond to the four lower, and the three higher human principles* the suras, who become later the a-suras* atma, buddhi and manas. in devachan the higher element of the manas is needed to make it a state of perception and consciousness for the disembodied monad[[vol

BLAVATSKY H P COSMOGENESIS

editionhe[[vol. 1, page vii] preface. the author- the writer, rather- feels it necessary to apologise for the long delay which has occurred in the appearance of this work. it has been occasioned by ill-health and the magnitude of the undertaking. even the two volumes now issued do not complete the scheme, and these do not treat exhaustively of the subjects dealt with in them. a large quantity of material has already been prepared, dealing with the history of occultism as contained in the lives of the great adepts of the aryan race, and showing the bearing of occult philosophy upon the conduct of life, as it is and as it ought to be. should the present volumes meet with a favourable reception, no effort will be spared to carry out the scheme of the work in its entirety. the third volume is

, for the whole buddhist reform merely consisted in giving out a portion of that which had been kept secret from every man outside of the "enchanted" circle of temple- initiates and ascetics. unable to teach all that had been imparted to him- owing to his pledges- though he taught a philosophy built upon the ground-work of the true esoteric knowledge, the buddha gave to the world only its outward material body and kept its soul for his elect (see also volume ii) many chinese scholars among orientalists have heard of the "soul doctrine" none seem to have understood its real meaning and importance. that doctrine was preserved secretly- too secretly, perhaps- within the sanctuary. the mystery that shrouded its chief dogma and aspirations- nirvana- has so tried and irritated the curiosity of t

d in a hundred such volumes, nor could it be imparted to the present generation of sadducees. but, even the little that is now given is better than complete silence upon those vital truths. the world of to-day, in its mad career towards the unknown- which it is too ready to confound with the unknowable, whenever the problem eludes the grasp of the physicist- is rapidly progressing on the reverse, material plane of spirituality. it has now become a vast arena- a true valley of discord and of eternal strife- a necropolis, wherein lie buried the highest and the most holy aspirations of our spirit-soul. that soul becomes with every new generation more paralyzed and atrophied. the "amiable infidels and accomplished profligates" of society, spoken of by greeley, care little for the revival of th

n the tenth century of our era "the emplacement of the two cities is now covered, owing to shifting sands and the desert wind, with strange and heterogeneous relics; with broken china and kitchen utensils and human bones. the natives often find copper and gold coins, melted silver, ingots, diamonds, and turquoises, and what is the most remarkable- broken glass "coffins of some undecaying wood, or material, also, within which beautifully preserved embalmed bodies are found. the male mummies are all extremely tall powerfully built men with long waving hair. a vault was found with twelve dead men sitting in it. another time, in a separate coffin, a young girl was discovered by us. her eyes were closed with golden discs, and the jaws held firm by a golden circlet running from under the chin ac

n obedience to eternal and immutable law, and the phenomenal or visible universe is the ultimate result of the long chain of cosmical forces thus progressively set in motion. in like manner, when the passive condition is resumed, a contraction of the divine essence takes place, and the previous work of creation is gradually and progressively undone. the visible universe becomes disintegrated, its material dispersed; and 'darkness' solitary and alone, broods once more over the face of the 'deep' to use a metaphor from the secret books, which will convey the idea still more clearly, an out-breathing of the 'unknown essence' produces the world; and an inhalation causes it to disappear. this process has been going on from all eternity, and our present universe is but one of an infinite series

BLUE EQUINOX

f all works, that there are two dangers, the obstacle of failure, and the snare of success. now this second mode is to dissociate the beings which make up your life. firstly, because it is easiest, you should segragate that form which is called the body of light (and also by many other names) and set yourself to travel in this form, making systematic exploration of those worlds which are to other material things what your own body of light is to your own material form. now it will occur to you in these travels that you come to many gates which you are not able to pass. this is because your body of light is itself as yet not strong enough, or subtle enough, or pure enough: and you must then learn to dissociate the elements of that body by a process similar to the first, your consciousness r

elf with his own corpse in all these imagined forms, might lose the natural horror, loathing, fear or disgust which he might have had for them. know this, that every idea of every sort becomes unreal, phantastic, and most manifest illusion, if it be subjected to persistent investigation, with concentration. and this is particularly easy to attain in the case of all bodily impressions, because all material things, and especially those of which we are first conscious, namely, our own bodies, are the grossest and most unnatural of all falsities. for there is in us all, latent, that light wherein no error may endure, and it already teaches our instinct to reject first of all those veils which are most closely wrapt about it. thus also in meditation it is (for many men) most profitable to conce

terly consumed in thee! amen. saturday, june 10, 1911. tonight i must write an entry. i must. and it is time. why have i not done so before? because i have experienced a .dryness. for the last month, and have made no definite effort to overcome it, but have just kept a firm hold on the little atom of real knowledge i have obtained& setting my face still towards the east, have plodded on with this material existence and the office work i have undertaken. i have experienced an incessant yearning for that .something. or .nothing. of which a glimpse had been vouchsafed unto me, and waited. maybe i should have worked and waited, but i did not. i have not heard from frater p.a. yet, but i wrote again during the month, saying i wanted to do something to help others a little, and asking if he coul

is event must not be supposed to reflect in any way on frater p.a. for whom he always felt and will feel great love and respect; the circumstances leading up to this change were outside the sphere of influence of fra v.i.o. and the more difficult to judge owing to his isolation in canada. with this brief allusion to the change in his occult affairs, we may pass on to a corresponding change in his material surroundings, for the equinox 158 although he continued with his usual office work, he lived during the best part of this year under canvas in a small tent by the sea shore, necessitating some miles of walking every day, and throwing him a good deal more in touch with nature than formerly; also the addition of a .little stranger. to his family had a marked effect on his home affairs, bein

! but to the glory of ra-hoor-khuit and the establishment of his perfect kingdom let all be done! now, o my son, thou knowest that it is our will to establish this work, accomplishing fully that which we are commanded in the book of the law .help me, o warrior lord of thebes, in my unveiling before the children of men..and it is thy will, manifesting as thou hast done in the sphere of malkuth the material world, to do this same thing in an even more immediate and practical way than would naturally appeal to one whose manifestation is in the heaven of jupiter. so therefore we now answer thy filial petition that asketh good counsel of us as to the means to be taken to extend the law of thelema throughout the whole world. direct therefore now most closely thine attention to the book of the la

BOOK OF JASHAR

d stored harvests, might have submitted to skilled hunters-turned-soldiers for protection. thus, as in the bible, nimrod is described as a great hunter who becomes the first king. here, however, nimrod's talents include much more than just the killing ability of a hunter. he is portrayed as a shrewd leader, who has a keen sense of how to motivate and control the people around him, as he uses both material rewards and mythological stories to gain his soldiers' loyalty. so nimrod forms his band of landless hunters into a disciplined army, and then he uses this army to become master of all the noahite communities. nimrod's use of mythological story-telling to teach loyalty to his soldiers is just what we should expect from a platonic philosopher-king at the start of his career. when he tells

ir national culture to their children and to study the cultural traditions of foreign nations, especially those nations with which they are in conflict. if attentive and sympathetic listening is an essential manifestation of love, then the new commandment here can be compared closely to the christian commandment to love your enemy. notice that the loving act commanded here does not require giving material aid and comfort to a dangerous enemy. we are required instead to listen our enemies and to learn from them, lest their accomplishments be lost and their story forgotten if we vanquish them. the crucial words "then you may find peace" lead us back to the primeval story of the jinn, who also found peace after god spoke for the second time. so we may now guess that god's second speech, which

BOOK T

queen of pentacles is "the queen of the thrones of earth" 19. the king of pentacles is "the prince of the chariot of earth" 20. the knave of pentacles is "the princess of the echoing hills: the rose of the palace of earth" no. card lord of decan in 21 5 of wands strife saturn leo 22 6 of wands victory jupiter leo 23 7 of wands valour mars leo 24 8 of pentacles prudence sun virgo 25 9 of pentacles material gain venus virgo 26 10 of pentacles wealth mercury virgo 27 2 of swords peace restored moon libra 28 3 of swords sorrow saturn libra 29 4 of swords rest from strife jupiter libra 30 5 of cups loss in pleasure mars scorpio 31 6 of cups pleasure sun scorpio 32 7 of cups illusionary success venus scorpio 33 8 of wands swiftness mercury sagittarius 34 9 of wands great strength moon sagittariu

ds sorrow saturn libra 29 4 of swords rest from strife jupiter libra 30 5 of cups loss in pleasure mars scorpio 31 6 of cups pleasure sun scorpio 32 7 of cups illusionary success venus scorpio 33 8 of wands swiftness mercury sagittarius 34 9 of wands great strength moon sagittarius 35 10 of wands oppression saturn sagittarius 36 2 of pentacles harmonious change jupiter capricorn 37 3 of pentacles material works mars capricorn 38 4 of pentacles earthly power sun capricorn 39 5 of swords defeat venus aquarius 40 6 of swords earned success mercury aquarius 41 7 of swords unstable effort moon aquarius 42 8 of cups abandoned success saturn pisces 43 9 of cups material happiness jupiter pisces 44 10 of cups perfected success mars pisces 45 2 of wands dominion mars aries 46 3 of wands established

5 of swords defeat venus aquarius 40 6 of swords earned success mercury aquarius 41 7 of swords unstable effort moon aquarius 42 8 of cups abandoned success saturn pisces 43 9 of cups material happiness jupiter pisces 44 10 of cups perfected success mars pisces 45 2 of wands dominion mars aries 46 3 of wands established strength sun aries 47 4 of wands perfected work venus aries 48 5 of pentacles material trouble mercury taurus 49 6 of pentacles material success moon taurus 50 7 of pentacles success unfulfilled saturn taurus 51 8 of swords shortened force jupiter gemini 52 9 of swords despair and cruelty mars gemini 53 10 of swords ruin sun gemini 54 2 of cups love venus cancer 55 3 of cups abundance mercury cancer 56 4 of cups blended pleasure moon cancer no. card the twenty-two keys of t

es, representing the force of the spirit, acting in, and binding together, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty lea

circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it represents materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. the sixteen, or royal, cards the four kings the four kings, or "figures mounted on steeds" represent the yodh forces of the name in each suit: the radix, father and commencement of material forces, a force in which all the others are implied, and of which they form the development and completion. a force swift and violent in its action, but whose effect s

BOOK OF BLACK SERPENT

ou in the circle. the magical knife: the knife must be new and sharp enough to cut easily, for this is to be its purpose. its blade should be no more than nine inches long and may be inscribed with these names: agla+ vuvh+ on+ adonai. the handle of the knife is to be fashioned using the same wood as was used for the rod of the art. the ceremonial robe: it must be constructed of linen or some such material and is best when it is made by the operator of this work. the robe may be fashioned with a hood and should be no longer than your ankles and the sleeves of which should be no longer than your wrists. an emblem may be appropriate to some actions and as with the holy names of the rod of the art, these will be given to you by god through his ministering angels. the censur and suffumigations:

rife and of trial, through the pathway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself, but for those who have not yet attained to the pathways, even though they be thy tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of

rial, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemption to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thus th

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

BOOK OF DOOM

lgolis, o.a.i. published by: ordo algolis interstellaris copyright by frater algolis, pontifex maximus ordinis caputis medusae. all rights reserved. no part of this book may be reproduced in any form without prior permission in writing by the author or publisher. published by o.a.i, box 666-033, marietta, ga 30066 if you dare to violate this copyright or the copyright of any other o.a.i. or faust material (doctor johannes faust's miracle and magic book, or the black raven or the threefold coercion of hell, doctor johannes faust's infernal tarot, etc, or if you are in possession of the book of doom or any faust material that has been produced in violation of this copyright, you will be automatically the target of the most powerful magical attack unless you destroy these materials! the magic

cion of hell, doctor johannes faust's infernal tarot, etc, or if you are in possession of the book of doom or any faust material that has been produced in violation of this copyright, you will be automatically the target of the most powerful magical attack unless you destroy these materials! the magical trap, staffed by the spirits of hell, is wide open and waiting! you are allowed to upload this material, provided that it is exactly the same copy, with nothing omitted, added, or changed in any other way. liber primum the book of lucifer caput primum: about the book of doom 1.1. eons ago, long before mankind roamed this planet, there is a brotherhood of sorcerers. 1.2. they are masters of wisdom, science, and knowledge unheard of yet in the history of mankind of our days. 1.3. they decide

BUCKLAND RAYMOND COMPLETE BOOK OF WITCHCRAFT

y successful seax-wica seminary course that was enj oyed by over a thousand students worldwide. from that experience i know that the formula works, and works well. i would hasten to add that while based on that course, this\ present work is not the same course. the seax-wica course was designed specifically for\ the saxon tradition; this is not. there is some duplication of the more general craft material, yes, but not enough that a prior student of the seminary course could not also enjoy this book. so, if you are a serious student of witchcraft, or wicca, either as a would-be practitioner or as one purely academically interested, then i welcome you. i hope you get as much out of this material as did my previous students- bright blessings raymond buckland san diego, california introductio

e dr. margaret murray traced back and saw witchcraft's origins in palaeolithic times; 25,000 years ago. she saw it as a more or less unbroken line through to the present, and as a fully organized religion throughout western europe for centuries before christianity. recently scholars have disputed much of what murray said. she did, however, present some tangible evidence and much thought-provoking material. as a probable development of religio-magick (rather than witchcraft, per se, her theories are still respected. twenty-five thousand years ago palaeolithic wo/man depended upon hunting to survive. only by success in the hunt could there be food to eat, skins for warmth and shelter, bones to fashion into tools and weapons. in those days wo/man believed in a multitude of gods. nature was ov

lifeless. yet when he awoke he could tell of having been out hunting in the forest. he could tell of having met and talked with friends who really were dead. the others, to whom he spoke, could believe him for they too had experienced/ such dreams. they knew he had not actually set foot outside the cave but at the same time they knew he was not lying. it seemed that the world of sleep was as the material world. there were trees and mountains, animals and people. even the dead were there, seemingly unchanged many years after death. in this other world, then, man must need the same things he needed in this world" with the development of different rituals for fertility, for success in the hunt, for seasonal needs there necessarily developed a priesthood: a'select few more able to bring resul

a yag-dirk and in the saxon a seax("see-ax. the knife usually has a steel, double-edged blade, though one exception is in the frosts' tradition, where it is a single-edged brass knife. it might be worth quoting from anglo-saxon magic by dr. g. storms (gordon press, ny 1974, an annotated translation of various ancient anglo-saxon manuscripts "iron manifestly takes its power from the fact that the material was better and scarcer than wood or stone for making tools, and secondly from the mysterious way in which it was originally found: in meteoric stones. it needed a specialist and a skilled laborer to obtain the iron from the ore and to harden it. indeed we find many peoples regard their blacksmiths as magicians. among them wayland stands out as the smith par excellence. the figure of this

s. it needed a specialist and a skilled laborer to obtain the iron from the ore and to harden it. indeed we find many peoples regard their blacksmiths as magicians. among them wayland stands out as the smith par excellence. the figure of this wondrous (saxon) smith symbolizing at first the marvels of metalworking. was made the subject of heroic legend" so iron, or steel, would seem to be the best material to use. the size of the knife should be to suit yourself; whatever feels comfortable. this is your personal tool a magical tool and as such is something very special. it will not do, then, to simply go to a store and buy a ready-made knife (though more on that later. the best thing, by far, is to make your own from scratch. of course, not everyone is capable of this but, for those who are

CASE PAUL F THE BOOK OF TOKENS

h, a i sh m l ch m h, which has the value 434, the same as the letter-name. atziluth is the highest of the four qabalistic "worlds. it is the archetypal world, practically the same as plato's world of ideas. below it is briah, the creative world, or world of mental patterns. below briah is yetzirah, the world of formation, or plane of invisible forces. the fourth, and lowest, plane is assiah, the material world, or world of action and things [48] the meditation on heh* 1 in whatsoever object thou perceivest, know me as the essence, as the idea, and as the interior nature. because of this the wise come easily to me by many paths, yet in truth these different roads are but a single way. if thou canst penetrate into the nature of the simplest thing, there thou shalt find me. this is the key t

ttle is joined. and the continuance of my life is an effulgent splendour throughout eternity [155] t h e book of t o k e n s 5 i am, forms pass. from me they go, and again they come to me. their returning is what men call destruction. be not deceived thereby. 1 tear down only to build anew. verily destruction is the foundation of existence, and the tearing-down thou seest is but the assembling of material for a grander structure. therefore is it written" man doth not live by bread only, but by all that proceedeth out of the peh of tetragrammaton" not by the part, o israel, but by all which proceedeth from the mouth of the lord. deluded are they who say "man liveth by the mercy of the lord" know ye that by the balance of mercy and severity is the continuance of every life, yea, and of this

he greatest of the great, i am also the smallest of the small. i am the depth as well as the height, the without as well as that which is within, for in me are all opposites united. i am the glory of the eternal source, and i am the foundation of the kingdom of the ageless result [175] t h e book of t o k e n s 2 in assiah i am the sun whose rays are the spring of life and action. the sun in this material world is the father of all bodies therein, and the cause of every movement. yet though i am thy sun, i am also every sun. lose not the spirit in the symbol, o seeker for light. 3 beneath the wings of the great sun thou dwellest, and this is the sun whereof the prophet spake "but unto you that fear my name shall the sun of righteousness arise with healing in his wings" yea, in that day sha

e creative world, to the first heh in i h v h, and to the sephirah [189] t h e book of t o k e n s binah, the root of water. the man corresponds to the third aspect, truth or law, to the element of air, to yetzirah, the formative world, to vav in i h vh, and to the sephirah tiphareth, attributed to air. the ox or bull corresponds to the fourth aspect, love, to the element of earth, to assiah, the material world, to the final heh in i h v h, and to the sephirah malkuth, attributed to earth. according to the qabalah, the life-power differentiates itself into ten lights of emanation, the sephiroth, and as each sephirah is regarded as including all the others, the total number in each world is 100, or 400 for the four worlds. yet all 400 are included in the primal ten, the ineffable, unmanifes

CASSANDRA EASON A PRACTICAL GUIDE TO WITCHCRAFT AND MAGIC

'inner-plane' teaching and if you can trust your own deep intuitions, you need very little formal teaching about magick. if you scry at the full moon or during one of the ancient festivals, by looking into water and letting images form, this deep wisdom will offer solutions to seemingly impossible dilemmas. the practice of witchcraft demands great responsibility, for you are handling very potent material when you deal with magick. the benefit is that by focusing and directing your own inner powers and natural energies you can give form to your thoughts and needs and desires and bring them into actuality. the more positive and altruistic these focuses are, the more abundance, joy and harmony will be reflected in your own world. magick and giving it is said that if you smile in london in th

cult, even when dealing with rituals and with goodwill on all sides. you may also find that one personality automatically assumes leadership and if this does not prove beneficial, it needs to be tackled with humour and sensitivity if you are not to have a quasi-deity in your midst. you may wish to choose a particularly wise member to look after newcomers, explain basic rituals and suggest reading material and meditations and visualisations that can be done at home. other members may undertake to research aspects of the craft that interest them, or collect information about deities and then run informal teachings sessions perhaps on a special evening. one person may undertake to update the book of shadows regularly. joining a coven before joining a coven, consider what you are looking for

ments to yourself! different kinds of magick what is certain is that whether folk customs or more formal ceremonies are used, the underlying principles of all types of white magick are the same throughout the world, and can be categorised under the following headings. sympathetic magick this involves performing a ritual that imitates what you would desire in the outer world, so bringing on to the material plane a desire or need or wish from the inner or thought plane. this is done using appropriate tools and symbols. so in a spell for the gradual increase of money, for example, you might grow a pot of basil seedlings (a herb of prosperity) and light a green candle (see page 96. contagious magick this involves transferring and absorbing power directly from a creature or an object, such as a

re three distinct and yet related types of magick, all of which can be used informally, in spells, or formally, in ceremonial rituals. personal magick as i have already said, it is quite permissible to use magick to empower your personal needs, though this does not bring lottery wins or the object of your romantic fantasies delivered gift-wrapped to your door. magick has traditionally encompassed material needs, and spirituality is very difficult to achieve at a time when there is a crisis of physical need or emotional shortfall in your life. for example, in days when having sufficient food and heating was an ongoing concern, abundance for the coming winter months was a prime focus of mabon, the harvest festival at the autumn equinox. many kitchen witches would carry out private spells usi

. in this way, you can balance the energies in both spheres of the brain for integrated mind and soul flow [insert pic p055- 4- gods and goddesses [insert pic p056] seite 30 wicca01.txt- the mechanics of witchcraft magick takes place at what ts eliot in the four quartets called the 'still point of the turning world, that moment of timelessness that enables thought to be turned into reality on the material plane. it operates on the principle as above, so below. this phrase comes from the beginning of the emerald tablet, attributed to hermes trismesgistos (thrice-blessed hermes, thought to be a powerful first-century egyptian sorcerer who became worshipped as a god after his death. this tablet is said to contain all magical knowledge as well as the principles of alchemy, and states that huma

CHAOS MAGICK AND LUCIFERISM

m. when peter carroll, ray sherwin and others began working with something they would later call, chaos magic, the potential they continued from what aleister crowley and austin spare developed was so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s work along with numerous titles from aleister crowley. christopher bray, the owner of the sorcerer s apprentice bookshop spearheaded the resurgence of spare in the early 80 s with the collected works of austin osman spare, which gave a seminal kick i

e energy necessary to create life, the elemental or servitor itself. you must believe it is possible for such to incarnate. will: the core of all magickal practice and the very brain of luciferian thought. the will is the seat of all libidinous desire and manifestation of action. manifest: by the combination of association and will can something be enfleshed or made manifest. this can be anything material you seek, or spiritual. one may attain a new job, friend or perhaps even magickal growth. the possibilities are endless. disassociate: when your will is sated, you disassociate and close your mind from the original belief, to learn and grow through another path. one should specifically avoid any personal relationships within this manner, which could lead to schizophrenic behavior and make

vering the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary and life ends, and that the spiritual paths may be ascended through desire and gnosis. lucifer is essentially the god of the air, or the astral plane. the luciferic powers are keys into the separation of the spiritual from the material, even though the luciferian may remain earth bound for some time. it is speculated that eventually something as this may grow boring and it would be time for the spirit to remain and move further into the astral. the tools of chaos magick are specifically anything which one would utilize to achieve her or his goal, the results being designed to correspond with the means. union through opp

CHIREAU YVONNE BLACK MAGIC RELIGION AND THE AFRICAN AMERICAN CONJURING TRADITION

24] these anomalies sometimes led the depiction of conjurers as outsiders, inhabitants of the fringes, dwelling within a cultural demimonde. speaking of a well known conjure practitioner in antebellum tennessee, one slave\ 24\ observed "she ain't got father nor mother, an f nobody don't know whar she come from nor what she's a-goin f to" social marginality allowed some practitioners to accumulate material wealth from their professions.or to at least achieve the illusion of having done so. in the post-emancipation period some african american practitioners mastered the commodification of the supernatural arts, accepting monetary remuneration and even becoming self-reliant spiritual entrepreneurs in the freedperson's community. in virginia a student at the hampton black magic page 17 of 144

urgical device and performance traditions like the "shout" spiritual dancing and possession, shows the organic connection between african and african american religious cultures. what is less clearly articulated, however, is the relationship between african religion and black american supernatural traditions such as conjure. this relationship has been considered, to some extent, in studies of the material aspects of black culture in both the old and new worlds. some scholars have argued that the manufacture of minkisi, the sacred\ 37 "medicines" of kongo tradition, is reconfigured in black charm-making practices in the united states "voodoo" dolls and figures, as seen in southeastern cities such as new orleans and miami, have been identified with artistic motifs originating not only in kon

r separation was impossible. the european term "fetish" was widely used as a concept to describe one of the most salient features of african spirituality: the construction and use of sacred charms and other supernatural artifacts. conceived as a practice, an invisible force, and a commodity "fetish" derived from the portuguese verb feitico, to fabricate, referring to the handmade quality of these material creations. colonial observers in africa often identified the fetish as the primary substance of african spiritual life. as willem bosman, a dutch administrator at the west african port of elmina in the late 1600s exclaimed "they cry out, let us make fetiche; by which they express as much, as let us perform our religious worship" the avatar of the national deity of whydah, a serpent, was c

ort and help" a being who was incarnated in the figure of a "tall, abominable, black moor" at a future point fetishism would be associated with magic, but most accounts suggest its link to various forms of traditional african religion.[9] although contemporary writers have done away with the term "fetish" viewing it as a derogatory, anachronistic referent, the association of the word with certain material forms appears to have carried into new world characterizations of indigenous african religions. in some diaspora traditions in the united states today, for example, spiritual forces are believed to be brought into human experience in the creation of supernaturally empowered objects. joseph murphy, who has depicted "ceremonial spirituality" as a fundamental principle of new world religions

uth, supernatural beliefs found expression in dramatic harming practices that were occasionally brought to light in criminal charges against african slaves. other\ 43\ important clues to the spiritual activity of black people include the plethora of charms, talismans, and ornaments that have been unearthed in archeological excavations of plantation sites. these excavations have yielded a thriving material subculture of african-derived, american-made objects. the recovery of remnants of crystals, beads, divining vessels, and a variety of unusual shells, stones, and irregular objects point to the use of supernatural artifacts that date back nearly three hundred years.[14] a major difficulty in identifying the forms and expressions of african spiritual beliefs in early periods has to do with

CHRONOLOGIA RORISPERGIUS

in the form of love #2: god is an infinite sphere, the centre of which is everywhere and the circumference nowhere. fl. 1129-48 marcabru troubadour 1135-1202 joachim of fiore fl. 1136 bernardus silvestris. cosmographia, or de mundi universitate. school of chartres. neoplatonic epic poem about the creation of the macrocosmos and the microcosmus, or mankind himself, whose body and soul parallel the material (earthly) and celestial regions of the great world. beings such as nature (nature, divine wisdom (nous, primeval chaos (silva, the planetary beings (usiarchs, the celestial and earthly principles (urania and physis) and others strive to fill the world with light, life, love, and beauty. their efforts culminate in the creation of the human being, which embraces both heavenly and earthly na

de adventu anti-christi arnold of villanova sees lull and himself as the 'two modern messengers of truth' 1309-1348 petrus bonus 1309: under pope clement v and under the thumb of the french monarchs, the papacy moves from rome to avignon c.1310? r. isaac b. samuel of acre. student of r. nathan who was himself a student of abraham abulafia. knew arabic and had access to sufi influenced kabbalistic material; possibly learned abulafia's teachings in italy while on the way to spain. isaac of acre is believed to be the main conduit for sufi-kabbalist techniques between east and west for a restricted circle in barcelona in the 13th c. c. 1310-1366 john of roquetaillade (de rupescissa)joachite franciscan alchemist and prophet predicted that the birth of the antichrist would occur in 1365. impriso

CHYMICAL WEDDING OF CHRISTIAN ROSENKREUTZ

under the roof, which was wonderfully formed; for on the inside it was arched into seven hemispheres, of which the middlemost was somewhat the highest, and had at the top a little round hole, which was nevertheless shut, and was observed by no-one else. page 77 after many ceremonies six virgins came in, each of whom carried a large trumpet, around which were rolled a green, glittering and burning material like a wreath. the old man took one of these, and after he had removed some of the lights at the top of the table, and uncovered their faces, he placed one of the trumpets upon the mouth of one of the bodies in such a way that the upper and wider end of it was directed just towards the aforementioned hole. here my companions always looked at the images, but i had other thoughts, for as so

COLLIER IRENE CHINESE MYTHOLOGY

67. its founder was siddhartha gautama, later known as the buddha. he taught that suffering was caused by greed, which can be overcome by thinking quietly (meditating. when a person dies, he or she will be reborn into another life (reincarnation. this cycle of rebirth can only be broken when a person has lived an exceptionally good life and has given up the natural human bonds and attachments to material existence. the novel journey to the west was based on the travels of a real person, a monk named san zang. sometime during the tang dynasty (a.d. 618 906, san zang took a pilgrimage to india which lasted seventeen years. he risked his life many times for the purpose of bringing back the buddhist scriptures to china. the fictionalized account of his travels, totaling eighty-one adventures

COMMENTARY ON THE SEAL OF THE NINE ANGLES

of the order of the trapezoid (seal of the priesthood of the original church of satan. ninth angle: the culmination of this dynamic process: the black flame in its perfection: the 'will to power" of nietzsche in a glory of desire: the extension of the enlightened will and initiated psyche throughout all dimensions of space, time, and thought: what in the aeon of set would be uttered as xeper. all material contained herein copyright 1998 temple of set. all rights reservpl1-2 concerning the ceremony of the consecrating the vault of the adepti 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 concerning the ceremony of consecrating the vault of the adepti by g.h. frater p.c.a. this a most solemn and yet joyous occasion. it acts as a binding link between our order and the divine. the vau

COSIMANO CHARLES ELEMENTARY PSIONICS

n procured. the pastos is returned inside with a lid on. 5=6 signs are given as a final sealing and blessing and closing of the ceremony. may the light of the sun shine with you always. g.h. frater p.cyoby charles w. cosimano preface this is a redoing of psionics 101, which lasted one edition and then was reissued as psychic power by llewellyn. what most folks who read my stuff forget is that the material in the original book is now almost 20 years old and so a whole bunch of it became obsolete with time. in 1981, fate magazine published an article by joseph goodavage entitled the conspiracy against psionics which implied that the powers that be had worked to suppress the study of this stuff and when i read that article the proverbial light bulb went off and i started to work in earnest on

d finished the manuscript in what was pretty much its final form in early 1985. at that time i expected parker publishing to be the target for selling the book so it had lots of cutesy little stuff in it that parker and its readers seemed to like but then i got surprised. llewellyn had decided to come out with its psi-tech series and in their advertising mentioned radionics. i figured if they had material coming out similar to mine i had better cover my ass so they could not accuse me of violating copyrights and so i sent a querly letter off, not expecting anything to come of it. i was wrong again! a couple of months later i got a letter asking for the manuscript, so i wrapped it in swaddling clothes, put it in a nice, reed basket and left it to the river of the postal service. and then wa

consider some things. the first thing is that there is nothing miraculous or even very mysterious about these powers. everyone in the world has them and can develop them if they will only take the time. the second thing is that once you have these powers you can use them for any reason you want. i will place no limits on you. you are absolutely free to make your own decisions with regard to this material and how you will use it. you are your own judge and no one in this world or any other has the right to tell you how you will use your abilities. so what goodies are you going to get from this book? first, the one thing that has at times eluded me, prosperity. now i know that sounds really stupid, but my money troubles are the result of personal decisions that had nothing to do with psioni

pe with a whole skin. otherwise, as one critic of mine once told me "if you burn your ass, you have to sit on the blisters" i'm going to teach you how to make and use the psionic components, machines and thoughtforms in combination, that will bring you the things you need, and the people you need, like my wife (well, not my wife, you can t have her) second, i'm going to give you enough background material that you can strike out on your own and not have to depend upon me. i am going to give you the designs for some really simple gadgets that you can build. there is something to having equipment that you make yourself that cannot be described. when you build your own instruments, you invest an energy into them that no commercial unit can duplicate. and there is another benefit. by building

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

DAVID ICKE AND THE TRUTH SHALL SET YOU FREE

call the luciferic consciousness. i use this as an overall name to describe the force which attempts to work through all life forms, human and extraterrestrial, to control the planet. it is an extremely negative energy operating from the fourth dimension. the luciferic consciousness takes two main forms. different cultures give these forms different symbolic names. one seeks to imprison us in the material world by persuading us to reject all idea of the spiritual realms and the eternal nature of life. the other works on spiritually-minded people to persuade them to ignore the realities of the physical world and to float around in a spiritual daze. either way it means that the people involved can be controlled and their potential to bring positive change to the physical world is seriously c

stories told of positive, loving communications with the ets of various races. this is so different to the "evil aliens" stories we see in the media. secondly, about 75% of those interviewed all over the world apparently told the same basic story. they said that the ets told them how a planet called melchedek had once existed in our solar system, but the melchedekans had become obsessed with the material world and they destroyed their environment. in the end they exploded so many nuclear devices during tests and conflicts that the planet broke apart and itself exploded. the asteroid belt was said to be part of the remnants of melchedek. according to the stories of the contactees in the survey, about 5,000 of the melchedekan 'elite' escaped and landed on the earth in the place we know as s

and chinese, still does. there was another ambition on the prison warder/global elite agenda during this period: the end of god in the human mind. the elite's god is the luciferic consciousness, but they wanted the human mind to reject all beliefs in eternal life and believe in mortality, finality, and materialistic 'science. this would turn human consciousness into an even greater slave to this material level. in the very late 1800s, a controversial document came to light called the protocols of the elders of zion. i call them the illuminati protocols and i quote many extracts from them in the robots' rebellion. some say they were a forgery made public only to discredit jews, 52. and the truth shall set you free and i use the term tlluminati protocols' to get away from the jewish emphasi

together for the purpose of educating their minds in the direction we want. do not suppose for a moment that these statements are empty words: think carefully of the successes we arranged for darwinism" protocol 2..it is indispensible to undermine all faith, to tear out of the minds of the goyim the very principle of godhead and the spirit, and to put into its place, arithmetical calculations and material needs" protocol 4 darwinism, of course, refers to charles darwin, the man most effective in achieving a widespread belief in one-life-and-that's-it. he suggested in the mid- 1800s that the potential of the mind is developed by genetic inheritance. this is patent nonsense, but it did provide the justification for the eugenics (racial purity) movement that would follow and lead both to adol

ley, frank and even goebbels, who would have had difficulty in proving their pedigree."3 now isn't this all rather strange? jewish bankers and their political representatives were provably involved in funding the nazis and their rearmament. then along comes alfred rosenberg from a jewish background, to hand over a copy of the protocols to hitler and to become the chief 'researcher' of anti-jewish material which leads to the grotesque treatment of jews under the nazi regime. this treatment is then used and hyped to justify the takeover of palestine for a 'jewish' homeland. no-one used this method more obviously than lord victor rothschild in his house of lords speeches urging support for a jewish state in palestine. what goes on here? i believe it was all a set up by the elite. hitler's inf

DAVID ICKE CHILDREN OF THE MATRIX

peoples are generally discredited because of the short-sighted belief that no forces could have shaped the world in the past that are not at work also at the present time, a belief that is the very foundation of modern geology and of the theory of evolution."53 brian desborough, a friend of mine in california, has had a life experience that makes his opinion significant to anyone researching the material in this book. he is a scientist, an inventor of free-energy technology that could transform life on earth, and has been researching the iliuminati, their history, origin, and agenda, for more than 30 years. this interest began when he set out to prove that jesus really existed, but he soon found himself proving that he didn't. the christian scam led him into the bigger scam, just as my in

e under antarctica. modern surveys have confirmed that the map is extremely, and unexplainably, accurate. but, of course, it is explainable. as he said himself, he drew the map from far earlier ones he had seen- maps compiled before antarctica was covered in ice. reis drew his map just 21 years after columbus set sail. columbus, like cabot and the later captain cook, had access to the same source material that reis did, and more. all three were given maps and funding by the bloodlines and their network. captain cook was backed by the freemasonic royal society in london, for instance, and columbus was sponsored by king ferdinand and queen isabella of the land we now call spain, and the infamous illuminati bloodline in venice, the de medici family. they all go back genetically to the kings o

o love each other. i don't know what the others are here for. auden r david jacobs, a professor of history at temple university in the united states, made a long and detailed study of abductee reports and published his conclusions in a book called the threat: the secret agenda (simon& schuster, new york, 1988. he says that the "alien agenda" includes breeding hybrids using human and alien genetic material, and replacing human society with these hybrids under their control. this is the real reason behind all the abductions in which male sperm is taken or females are impregnated, according to dr jacobs. he says the first stage is to cross human genetics with the "alien. then this genetic material is fused with another human egg and sperm, and this second-stage hybrid is crossed with another

mela hamilton, an american woman who has lived in california and arizona, claims to have been visited at home, often in the bedroom, by countless "nordic" blond-haired, blue-eyed beings, along with greys and reptilians, since she was young.8 witnesses have seen the marks on her body that have followed many of these visits. she has also suffered a raid by military personnel who walked in and stole material relating to extraterrestrials and ufo activity. pamela described a reptilian "visitor" who appeared a number of times. she said he had luminous amber-coloured eyes like a cat and had grey-green skin and sharp claws on his fingers. he wore a sort of "breast-plate" like the ones used by roman soldiers, she said. when he appeared she would first hear a high-pitched sound and a buzzing and cl

touche. kohlberg, kravis, and roberts, or "kkr, as they are known, donate to the cfr, also. why the interest by bush's friend ray kravis in the education of pre-school children? they can surely make far more money in so many other ways. maybe he just wants to help children, eh? yes, that's probably it. kindercare also used the eye of ra, an ancient egyptian and illuminati symbol, in its publicity material before i started to investigate this (see figure 37. when i highlighted this on my website, kindercare immediately removed the symbol! but they still have their version of the pyramid with the capstone missing (figure 38. what on earth has the eye of ra got to do with pre-school education advertisements? and another question, what chance do a five-year-old boy like zack and his family hav

DAVID ICKE THE BIGGEST SECRET

either turn back or land.21 helsing includes photographs of these craft andother researchers support this information. i am always very wary of photographs ofthis kind because they can easily be faked and circulated until they become accepted asfact, but there is a documentary video, ufo- the secrets of the third reich, and theresearcher and lecturer, vladomir terziski, also includes a wealth of material on thissubject. the german flying saucers, apparently, had many technical problems andlimitations which were ironed out after the war. in 1938, according to a number ofresearchers into these subjects, a german expedition to the antarctic, was led by theaircraft carrier, schwabenland, and a 600,000 kilometre region of ice-free mountainsand lakes were declared germany territory.22 it was ca

ormer leicester member ofparliament, greville janner, a vociferous campaigner for jewish causes in britain. anotorious location for paedophile activities is an apartment block called dolphin squarein pimlico, the biggest block of flats in europe and the london residence of manymembers of parliament. the building has been under surveillance by the british customsafter the discovery of pornographic material from amsterdam. one resident was quotedas saying: we often have underage boys wandering in the corridors totally lost, askingfor the flat of a particular mp. pimlico has been nicknamed pimp-lico because of thewidespread use of boy prostitutes known as rent boys. the dolphin square resident,david steel, the scottish former leader of the liberal democrats, has actively supportedcampaigns fo

d that rio tinto officials answer questions, butthis was quashed by the british law lords (black nobility and their clones. theaustralian government passed legislation to the same effect. this was after theaustralian prime minister, gough whitlam, had been dismissed from office by thequeens governor general of australia, sir john kerr. whitlam was pursuing a policyof buying out the mining and raw material cartels, like rio tinto and anglo-american,to stop them raping australias resource base, while giving nothing in return. thequeen, with enormous investments in both companies, removed whitlam by usingsome of her wide range of prerogative powers which she can instigate whennecessary. the queen has no power these days? sure. part of the scam is to encouragepeople to believe that she has no

e number of people at the core of that control is far, far fewer: a relative handful.the windsors are definitely among or very close to that inner circle elite. thisbrotherhood cartel controls every aspect of the global economic network, the banks,insurance companies, raw materials, transportation, factories, finished products, majorretail groups (and by market rigging all the rest, the stock and material markets,governments, media, intelligence agencies and so on. this is coordinated through thesecret societies and one of their most important vehicles is the city of london-house ofwindsor operation called the club of the isles. it was named after king edward vii,queen victorias son, who was the first to carry the title prince of the isles. the title isheld today by prince charles. edward

ould explain why many of them are daubed with luminous paint which can onlybe seen at night. these cattle can be winched aboard a craft, their body parts removed,and returned to a different area of the field, so leaving no footprints and creating a greatmystery. many uninformed (or otherwise) ufo researchers say that craft like the one atroswell must be extraterrestrial because they are made of a material with a non-crystalline structure which cannot be produced on earth or cut with human tools. not trueagain. desborough says that the process of producing such metals is called splat cooling.molten metal is deposited on a cryogenically-cooled surface (which) results in a non-crystalline product. similarly, when metal is compressed at temperatures approachingabsolute zero, the metal attains

DAVID ICKE RELATED THE HIDDEN GEARS OF FREEMASONRY

th to heaven, or even from heaven to hell. the horizontal line symbolizes matter and movement from west to east. it also describes movement in time, as a direction in which one is traveling. this point is very critical, because the freemason is committed to taking america in the direction of the new world order. since the square combines the vertical and the horizontal, it becomes a symbol of the material, physical realm which is enmeshed with spirit and time. the passage of time within an occultic spiritual context is what is in view here. in this instance, the united states of america is the physical realm which is moving in time toward the desired direction of the new world order. mason headquarters (mt. vernon square) this square also contains one more piece of occultic meaning. in thi

DAVIDSON DAN SHAPE POWER

ing wires where the current is either direct current (dc) or alternating current (ac, respectively, and the magnetic field is either static or dynamic, respectively. 4. the magnetic field of an electron torroid ring and is due to the local aetheric field flowing through it and the charge differential which it represents. in cases 2 and 3 above, the field is created by enough of the electrons in a material being aligned so that all of their aetheric flows are additive and create a large flow of aether in the area around the magnet. so we see that magnetic fields are all the result of vortical flows of aether. the strong polarity of magnets is due to the concentration of aether flowing through the poles. i have conducted tests with clairvoyants who are able to see the aetheric flows, and the

ke coffee, water, soft drinks, wine, and foods taste better. obviously, this was taking advantage of the shape power aspects of the spiral. it would be interesting to know if the original spiral was drawn from the outside to the center. this effect could be greatly enhanced if many interconnected spirals were etched onto the pcb substrate. my experimental research shows that printed circuit board material, which is made of epoxy fiberglass does not conduct aetheric energy and makes very poor shape power media. 1.5.2 modified triangle energy flow to test the hypothesis that controlling aetheric energy with curved lines was more effective, a triangle was made with many curved lines where all the curved lines converged on one of the vertices of the triangle as is illustrated in figure 1.5.2-1

rb orgone and then repel it. within each category (i.e, organic and metal) there were varying degrees of conductivity and absorption. the materials of these two effects form the basis of the oraccu or orgone accumulator. table 2.3.2-1 facts about orgone energy an oraccu consists of a simple container like a box of 6 sides of any size with the walls of the box made of alternating layers of organic material and metal with the outer layer the organic and the final inner layer the metal. the metal most commonly used was sheet metal. some metals, like aluminum, reich considered harmful. higher powered oraccus had many layers of organic and metal materials. other shapes than the box were also used such as tubes, but all made use of natural organic and metal layers. a layering of organic and meta

ial and metal with the outer layer the organic and the final inner layer the metal. the metal most commonly used was sheet metal. some metals, like aluminum, reich considered harmful. higher powered oraccus had many layers of organic and metal materials. other shapes than the box were also used such as tubes, but all made use of natural organic and metal layers. a layering of organic and metallic material would establish a flow direction of the orgone. orgone would be attracted to the organic, absorbed by it; then absorbed by the metal, and then repelled by the metal. these two processes, running continuously, would draw orgone into the organic side and out the metal side. thus we can see that with this geometry of materials, orgone flows from weaker potentials to higher potentials. this i

h this geometry of materials, orgone flows from weaker potentials to higher potentials. this is opposite of electrical energy which flows from higher to lower potentials. reichians made a big deal of this as a distinguishing characteristic whereby orgone will flow from lower to higher potentials. however, they ignore the fact that this condition only occurs in an oraccu with its special shape and material construction or when materials of differing orgone absorption are adjacent. environmental conditions would also affect the oraccu. it worked best in dry arid rooms or climates. moisture, being highly attractive to orgone, would dampen (pun intended) the ability of the oraccu to function at its peak efficiency. a combined layer of organic and metal formed one "fold" of the oraccu as reich

DEMONIC BIBLE

other occult order, known as the golden dawn, of which the magician aleister crowley was a member. the golden dawn, like the earlier rosicrucian brotherhood, explored the study of the jewish cabala, egyptian magic, and the enochian keys of dr. john dee. the cabala is a system of hebrew mysticism which identifies ten sephiroth, or emanations of god in graduated order from pure spirit to the course material world. even the shells or husks (evil spirits) are manifestations of god s power. in jewish belief, god is infinite and therefore beyond description. yahweh, according to the cabalist, is not the name of god but the phonetic pronunciation of the word god spoke at the moment of creation. yhvh, called the divine tetragrammaton or sacred four letter word, represents the elements earth, air

e key issues in the schism was the alleged sale of titles within the church of satan. members of the church of satan who felt they had earned recognition for their knowledge of the black arts and their commitment to the organization were greatly distressed to see titles being awarded to people who did nothing more than give funds to the church. the argument for the awarding of the titles was that material success is an indication of satanic might and therefore the individuals in question deserved the titles regardless of their knowledge or previous commitment. michael aquino, claiming to be in contact with satan (in the ancient egyptian form of set, wrote the book of the coming forth by night in which he declared the start of the aeon of set, a succession to the aeon of horus. the word of

have a metaphysical experience which can only be described as having passed through an abyss. he claims to have literally and metaphorically (or metaphysically) died, traveled through a world of the dead, and returned to the land of the living. in that other place he experienced, there was no god, no devil just an eternal twilight where life lingers; an ethereal plane if you will just beyond the material realm. whether this experience was a literal reality or purely subjective, one thing was certain. he was no longer the person he had been. he crossed the abyss and come face to face with his true self he had become a magus. once again he began work on the demonic bible. he performed the rituals of the demonic bible again, the rituals that he had performed many times over the years. this t

ath) and the baha i faith (and other religions of the right-hand-path) are the words of anton lavey in the satanic bible who writes that in an age of ice god is above and in an age of fire god is below. magus susej points out that the revelation is the same it is the individual approach which differs. followers of the right-hand-path humble themselves before a perceived deity in the hope for some material or spiritual reward for their actions while followers of the left-hand-path emulate a perceived deity in the hope for material and spiritual success. in all things there is an active principle and a passive principle both must exist for there to be balance. followers of the left-handpath need not worship god, for they are the very eyes, ears, minds, sinews, and hands of god (the active pr

ter he calls his "brain" than he does to rock or dirt? can matter or energy produce consciousness? can nerve cells within the brain "think" any more than stones upon the ground? if this were true, then man would be nothing more than a robot following out his "programming" as designed by nature. that which decays and rots in the ground is not the source of consciousness. consciousness animates the material but it is not governed by it. the source consciousness is all that exists. the one is all that is real. a man's life is a river but what is a river? is it the water which flows over rock and dirt, changing from moment to moment, or is it the riverbed over which the water flow, which changes also but over a much longer period of time. if the water is diverted, the river dries up and a new

DIABOLUS

nce of the so-called satanic or luciferian path known also as the left hand path is brought to the forefront to the simple description of what one would advance themselves on this path for. r.c. zaehner presented an interesting study of the words menok and geteh in the dawn and twilight of the zoroastrians which shed light on the nature of ahriman and that very averse path. the pahalavi terms for material and spiritual are indeed menok and geteh. it is suggested by zaehner that they are from the avestan words mainyu and geathya, mainyu meaning our own mind and gaethya meaning to live thus from the latin roots as mens and mind. the spiritual or mind cannot be viable to any certainty in the physical realm beyond its will to shape its world around it, therefore the mind contains both elements

DICTIONARY GLOSSARY OF OCCULT TERMINOLOGY

nt. the main glossaries used were from donald michael kraig's modern magick: eleven lessons in the high ceremonial arts; donald tyson's ritual magic: what it is and how to do it; denning and phillips' the llewellyn practical guide to the development of psychic powers; and the llewellyn practical guide to creative visualization. the other works of the aspirant bibliography were used to augment the material in these works. additionally, the writer consulted the webster's new world dictionary for determining the root etymology of some entries. why is this work so important? aleister crowley was said to have advised a student at one time "madame, define your terms" in the preface of aleister crowley's magick without tears, dr. israel regardie wrote "general semantics finds its most staunch sup

ng magick (q.v) and achieving enlightenment. alchemy (outer: making use of the magically charged sexual fluids for magickal purposes. alexandrian (wicca: a system of wicca (q.v) devised by alex sanders (q.v) combining the wiccan system of gerald gardner (q.v) with ceremonial magick. altered states (of conciousness: a state in which a person is to some extent withdrawn from normal awareness of the material world. some altered states are so slight as to be accepted without notice, others are easily recognized as one degree or another of trance (q.v. amen: a hebrew notarikon (q.v) or acronym for the hebrew phrase "el melech neh-ehmahn" which means in english "god is a faithful king" amrita: in alchemy (q.v) and sex magick (q.v) it is the magically transmuted first matter (q.v. amulet: a type

penetrating than matter, but denser than mind. in the psyche, it comprises the emotional/instinctual levels which unite mind and body. astral plane: a non-physical level of existence which is the basis for the physical plane, and the place where many non-physical entities exist. astral light: 1) a term used by dion fortune (q.v) as a synonym for the term astral plane (q.v. 2) the "substance" or "material" of the astral plane itself. astral projection: the practice of and ability to separate your astral body and consciousness from your physical body. astral temple: the place of ritual working that is created in the astral realm or astral plane (q.v, or within the imagination, by repeated intense acts of visualization (q.v) and meditation (q.v. the true temple of which the material temple i

ther influences are conjured in conjunction with the process of invocation (q.v) and/or evocation (q.v) by a magician. the magician is attempting to work with an entity, spirit, or intelligence in order to accomplish a specific goal. contemplation: focusing your attention on something. the second step or phase in true meditation (q.v. counterpart: the astral (q.v) level of an animate or inanimate material object. the counterpart can persist for some time after the material object, as such, has ceased to exist in the material world. also called the astral double. crowley, aleister [nee edward alexander crowley: many claim he was the most important magician of the 20th century. after training within the hermetic order of the golden dawn [g.d, he developed his own system of magick based upon

the ritual. destiney: the complete and perfect fulfillment of human potential. devil, the: see satan. devils: an alternate name for the legions of demons in hell that serve satan. dialectic, hegelian: see thesis-antithesis-synthesis theory. directive: a sample or representative of what is sought, used as an aid in dowsing (q.v. sometimes, especially in dowsing with a pendulum (q.v) this substance/material is called a witness. discarnate: without physical body. discarnate beings can have become separated from their physical (e.g, human souls after death) or may never have had earthly bodies (e.g, archangels (q.v, elementals (q.v, etc. diviniation: 1) the art of revealing by occult practices the future or matters that are hidden. 2) discovery of the future or of the unknown, usually by a spe

DION FORTUNE CEREMONIAL MAGIC UNVEILED

nox, which came out twice yearly for five years in england and made a fresh start in america after the war with one volume, but never got any further. these eleven volumes are highly prized by the more advanced students of occultism, and the complete set is hard to come by and commands high prices. some of the contents, however, have been reprinted in magick, together with a certain amount of new material. in this magazine crowley deliberately gave away all that he possessed of mathers' secrets, including some of his rituals, and tore mathers' character to shreds. i have never met either of the persons concerned in this dispute, but it appears to me that the abuse crowley heaps on mathers in the pages of his magazine is far more likely to reflect on himself than it is upon mathers. in his

DION FORTUNE MYSTICAL QABALA

it is readily grasped by minds that have in them nothing of the mystic. secondly, the forces it brings to bear to stimulate the development of the higher aspects of consciousness must be sufficiently powerful and concentrated to penetrate the relatively dense vehicles of the average westerner, who makes nothing whatever of subtle vibrations. thirdly, as few europeans, following a racial dharma of material development, have either the opportunity or the inclination to lead the life of a recluse, the forces employed must be handled in such a way that they can be made available during the brief periods that the modern man or woman can, at the commencement of the path, snatch from their daily avocations to give to the pursuit. they must, that is to say, be handled by a technique which enables

. but this sphere, as represented upon the tree of life, is set about with paths leading to other sephiroth; therefore the biological qabalist knows that there must be certain definite relationships between the forces subsumed in yesod and those represented by the symbols assigned to these paths. brooding over these symbols, he gets glimpses of relationships that do not reveal themselves when the material aspect of things is considered; and when he comes to work these out in the material of his studies he finds that therein are hidden important clues; and so upon the tree, one thing leads to another, explanation of hidden causes arising out of the proportions and relations of the various individual symbols composing this mighty synthetic glyph. 12. each symbol, moreover, admits of interpre

represent the hidden forces. 14. the universe is really a thought-form projected from the mind of god. the qabalistic tree might be likened to a dream-picture arising from the subconsciousness of god and dramatising the subconscious content of deity. in other words, if the universe is the conscious end-product of the mental activity of the logos, the tree is the symbolic representation of the raw material of the divine consciousness and of the processes whereby the universe came into being. 15. but the tree applies not only to the macrocosm but to the microcosm which, as all occultists realise, is a replica in miniature. it is for this reason that divination is possible. that little-understood and much-maligned art has for its philosophical basis the system of correspondences represented b

t. his books are now rare and hard to come by, and being much valued by the more scholarly of esotericists, their price has gone up out of sight, and they seldom come into the second-hand book market. 10. the breaking of an initiation oath is a serious matter, and a thing that i, for my part, do not care to do; but i admit of no authority that debars me from collecting and collating all available material that has been published upon any subject, and interpreting it according to the best of my understanding. in these pages it is the system given by crowley of which i shall avail myself to supplement the points upon which macgregor mathers, wynn westcott, and a. e. waite, the principal modern authorities upon the qabalah, are silent. 11. as to whether i myself have received any knowledge of

he vast countenance is that of a profile in which one side only of the countenance is seen; or as it is said in the qabalab 'in him is all right side' the left side, being turned towards the unmanifest, is for us like the dark side of the moon. 7. but kether is primarily the crown. now the crown is not the head, but rests upon it and above it. therefore kether cannot be consciousness, but the raw material of conscious-ness when considered microcosmically, and the raw material of existence when considered macrocosmically. for there is this twofold way of considering the tree, as we have already noted; it can be regarded as the universe and as the soul of man, and these two aspects throw light upon each other. in the words of the emerald tablet of hermes "as above, so below" 8. kether differ

DION FORTUNE PSYCHIC SELF DEFENSE

to discharge it honourably, making available the knowledge which has come to me in the course of many years' experience of the strange by-ways of the mind which the mystic shares with the lunatic. this knowledge has not been attained without cost, nor, i suspect, will the divulging of it be altogether free from cost, either. i have endeavoured to avoid, as far as possible, the use of second-hand material. we all know the person who has a friend whose friend saw the ghost with her own eyes. that is not of very much use to anybody. what we need is to have the eye-witness under cross-examination. for this reason i have not drawn upon the vast literature of the subject for illustrations of my thesis, but have preferred to rely upon cases that have come within the range of my own experience an

ovet his neighbour's wife, or his ox, or his ass, or any of his other valuables? supposing the diligent student of these methods wants something he ought not to have? supposing he is on the shady side of the law? or is nursing a sense of injury and desires to be revenged? or merely loves power for its own sake? what is the fate of the cannon-fodder that supplies the student of mind-power with the material for his experiments? what does it feel like to be dominated by these methods, and what results may ultimately be obtained by a competent experimenter? let me give my own experience, painful though it is, for someone has got to be the first to come forward and uncover these abuses which are only able to flourish because of the general failure to realise their significance. as a young girl

icable outbreaks of fire are also sometimes seen in this connection. these indicate that elemental forces, not human, are at work. poltergeist phenomena also occur, in which objects are flung about, bells rung and other noisy manifestations take place. of course there may be multiplicity of phenomena, more than one type appearing in the same case. needless to say, the possibility of some natural, material explanation must never be ignored, even in cases where the supernatural element appears most obvious. it should always be diligently sought in every possible direction before any supernormal hypothesis is considered worthy of attention. but on the other hand, we should not be so wedded to materialistic theories that we refuse to take a psychic theory as a working hypothesis if it shows an

gain currency unless there were such a thing as genuine bank-notes. it would never occur to anyone to produce fraudulent psychic phenomena unless there had been some genuine psychic phenomena to act as a pattern for the forgery. the acceptance of an explanation should rest upon the weight of evidence in its favour, not upon one's dislike of its alternatives. i plead that the possibility of a non- material explanation should be investigated in cases where the materialistic hypothesis does not yield results. not in diseases of the brain and nervous system, nor of the ductless glands, nor in repression of the natural instincts, shall we find the explanation in all cases wherein the mind is afflicted. there is more to man than mind and body. we shall never find the clue to the riddle of life u

reasonably conclude that when physical action is produced at a distance by occult means, it is done by employing this etheric double. the etheric double is primarily a body of magnetic stresses in the framework of whose meshes every cell and fibre of the physical body is held as in a rack. but intermediate between this and the dense physical body as we know it, there is what may be called the raw material out of which dense matter is condensed. this was called by the ancients, hyle, or first matter, and by the moderns, ectoplasm. it is this projected ectoplasm which produces the phenomena whenever physical manifestations are in question. it may be projected as long rods, which will operate up to a distance of a dozen feet or so; or it may be projected as a nebulous cloud, connected with th

DONALDTYSON CHAKRAS

heir readers. in my own experience, i have noted an increase in the precision of my intuition regarding other persons, the circumstances surrounding my life, and future events. my mind is clearer and more penetrating, particularly when i examine or write about esoteric subjects. there are other more subtle benefits, such as the ability to direct spiritual beings to accomplish general and specific material effects useful to my life and my studies, but i must refrain from writing of these things in detail. i should mention that what you have read here will not be found elsewhere in this detailed and specific form. those who usually write about the chakras have no firsthand knowledge of them, and those with an intimate firsthand knowledge usually consider them too dangerous and powerful, and

DONALDTYSON CORONZON

enochian angels in a ritual setting, using a globe of natural rock crystal as his instrument. he described to dee what he saw in the crystal. dee asked questions of the angels, and kelley reported their replies verbatim. dee transcribed both his questions, and the responses transmitted through kelley, in a set of diaries. a large portion of this transcript has survived. much of the most important material was reprinted in meric casaubon's a true and faithful relation, published in london in 1659. the primary reference to coronzon (so the name is spelled in casaubon's book) occurs on page 92 of a true and faithful relation. it is spoken to john dee by the archangel gabriel, or at least by an enochian spirit that identifies itself as the archangel gabriel. since this passage is essential to

DONALDTYSON DEMON

intended victims. but in order to murder their victims once their temptations succeed, demons need to have teeth and talons capable of ripping flesh. the modern view of demons, among those who believe demons in the christian sense to exist, is that demons are usually invisible but are capable of revealing their forms at their pleasure. it is not so widely accepted that demons can make their forms material. the modern demon is thought to punish those who give in to its temptations by possessing the victim's body and using it against the victim and the loved ones of the victim. frequently the possessing demon causes the victim to commit a horrible crime, such as the mass murder of elementary school children, before committing suicide. some believe that the majority, and perhaps all, of the s

DONALDTYSON ELEMENT

ample the elemental spirit of air is airy and controls the forces of the wind. do not confuse the elements with the physical materials fire, water, air and earth. these substances merely express in their natures the qualities of the elements whose names they bear. they are a good way of understanding the elements. if you consider the qualities of earth, you will gain an idea of the element earth. material soil is heavy, relatively dry in its natural state, cool to the touch, and tends to clump together or be found in clods. the element earth is present not only in soil, but in all things heavy, dry and cool. metals embody the earth element. so do crystals. so does wood, although wood also contains latent within it the element fire. no natural substance is a pure element. no heavy, cool, dr

blood. physical exhaustion on the magician's part is the only limit to this type of love play. sylphs are most often employed in searching out occult knowledge by magicians. these spirits have access not only to the libraries that physically exist, but also those that were destroyed in past ages but continue to survive in the astral realm, and also to libraries of an inhuman type that never had a material existence in our world. dealing with sylphs is seldom an intimate or emotional experience, as can be the case when dealing with gnomes or undines. sylphs are emotionally detached from human desires and motives. it is easy to love an undine, or feel fondness for a gnome, but difficult to interact with a sylph. salamanders are best left uncalled. on those occasions when you wish to cause de

DONALDTYSON MIRACLES

f their art. yet christian theologians cannot accept alchemical change as a holy miracle since alchemy is by them classed as a form of magic, and all magic is condemned as evil by the church. they must reject the possibility of true alchemical transformation. my own view is that miracles, true miracles, do involve a transcendental spiritual power and draw upon the divine source that underlies the material universe. however, i see no reason why an alchemist or a magician may not access this power just as effectively as a devout religious worshipper. magic is not something that lies outside the bounds of religion, it is the power that energizes religion and renders possible miraculous events in a religious context. religious miracles are usually unplanned, even when they are sought by prayer

DONALDTYSON NOMICON

, they will destroy and enslave the world. the underlying theme of lovecraft's cthulhu mythos has many powerful echoes in the mythologies of ancient cultures around the world. it is probably for this reason that it struck such a chord of response in readers. we find in it similarities to the myth of the archons of gnosticism, who together with the arch devil and god, yaldabaoth, gave shape to the material world and rule over the human race. there are also echoes of the jewish myth of the fall of the angels, and more specifically of the watchers who descended to earth to sin with the daughters of mankind, and to teach their offspring forbidden arts and sciences. the legend of the fall of atlantis is in harmony with lovecraft's mythos as well, as are the more modern enochian communications o

DONALDTYSON SIGIL

ural substances and objects, or from specific shapes, without the use of esoteric symbols (tibetan thunderbolt dagger talisman, for use against evil spirits) for example, the golden arrow of the scythian magician abaris was a talisman that conferred magical flight. both amulets and talismans are physical things, as opposed to sigils, which are symbols- an amulet or a talisman that does not have a material body does not exist, but a sigil exists even when it is not written down or inscribed on anything, provided it is held in the mind("circle or pentacle of solomon" from the grimoire of honorius the great) a pentacle is a magic symbol with specific ritual functions. usually the term is applied to the complex diagrams that were inscribed upon the ground or floor by medieval magicians as prot

is page is the seal of the demon astaroth, as drawn by s. l. macgregor mathers for his manuscript copy of the goetia. mathers' manuscript was edited by aleister crowley, who made only minor changes, and published by crowley in 1903. the sigil of astaroth appears in the center of the seal. to evoke astaroth into the triangle, it is necessary to draw this seal on new paper or some other appropriate material at an astrologically auspicious time, and to ritually bind astaroth to the seal by means of his sigil, so that the seal becomes astaroth in a magic sense, and what is done to the seal is done to astaroth. it is a form of sympathetic magic similar to the use of a small doll or poppet to represent a living individual in traditional european witchcraft. in the golden dawn ritual of evocation

EGYPTIAN BOOK OF THE DEAD PAPYRUS OF ANI MALESTROM

he asiatic continent whence they came, or whether they represent the religious books of the egyptians incorporated with the funeral texts of some prehistoric dwellers on the banks of the nile, are all questions which the possible discovery of inscriptions belonging to the first dynasties of the early empire can alone decide. the evidence derived from the p. xii its antiquity. enormous mass of new material which we owe to the all-important discoveries of mastaba tombs and pyramids by m. maspero, and to his publication of the early religious texts, proves beyond all doubt that the greater part of the texts comprised in the book of the dead are far older than the period of mena (menes, the first historical king of egypt.[1] certain sections indeed appear to belong to an indefinitely remote an

cramped; the process of reduction in size continues until the xxvith dynasty, about b.c. 550, when the small and coarsely written characters are frequently difficult to decipher. the papyri upon which such texts are written vary in length from three to about thirty feet, and in width from nine to eighteen inches; as we approach the period of the xxvith dynasty the texture becomes coarser and the material is darker in colour. the theban papyri of this period are lighter in colour than those found in the north of egypt and are less brittle; they certainly suffer less in unrolling [1. the books of the dead written in the hieroglyphic and hieratic characters which belong to the period of the rule of the priest-kings of the brotherhood of amen form a class by themselves, and have relatively li

place in this literature which concerns the dead. furthermore, we find that the doctrine of eternal life and of the resurrection of a glorified or transformed body, based upon the ancient story of the resurrection of osiris after a cruel death and horrible mutilation, inflicted by the powers of evil, was the same in all periods, and that the legends of the most ancient times were accepted without material alteration or addition in the texts of the later dynasties [1. le christianisme chez les anciens coptes, in revue des religions, t, xiv, paris, 1886, pp, 308-45 2. i.e. 3. see st. matthew xi, 23; acts ii, 27, etc] p. xlix plutarch's version of the legend. the story of osiris is nowhere found in a connected form in egyptian literature, but everywhere, and in texts of all periods, the life

, could eat food, and it was necessary to provide food for it. in the xiith dynasty and in later periods the gods are entreated to grant meat and drink to the ka of the deceased; and it seems as if the egyptians thought that the future welfare of the spiritual body depended upon the maintenance of a constant supply of sepulchral offerings. when circumstances rendered it impossible to continue the material supply of food, the ka fed upon the offerings painted on the walls of the tomb, which were transformed into suitable nourishment by means of the prayers of the living. when there were neither material offerings nor painted similitudes to feed upon, it seems as if the ka must have perished; but the texts are not definite on this point. a prayer of the ka. the following is a specimen of the

onize them. this result is due partly to the different views held by different schools of thought in ancient egypt, and partly to the fact that on some points the egyptians them selves seem to have had no decided opinions. we depend upon the pyramid texts for our knowledge of their earliest conceptions of a future life. the existence in heaven. the life of the osiris of a man in heaven is at once material and spiritual and it seems as if the egyptians never succeeded in breaking away from their very ancient habit of confusing the things of the body with the things of the soul. they believed in an incorporeal and immortal part of man, the constituent elements of which flew to heaven after death and embalmment; yet the theologians of the vith dynasty had decided that there was some part of t

ELLIS LOW TWELVE 1907

fered during the following weeks. in june, fresh detachments of infantry and scouts took the places of those that were worn out, and before the close of the following month we had travelled fourteen hundred miles and the hostiles were driven southeast of oposura. if we had no rest ourselves, neither had the apaches. three different times we burst into their camp, and, abandoning their animals and material, they scattered like quail to cover in the mountains. as lawtorr said in his account of the campaign "every device known to the indian was practised to throw me off the trail, but without avail. my trailers were good, and it was soon proved that there was no spot the enemy could reach where security was assured" when the cavalry succumbed, infantry and indian scouts took their places. so

st. mary's school was greatly improved; goldsboro and charlotte were joined by railway, making connection with other roads on the south and east; still other lines joined the atlantic with the mountains on the west, and the public school system was thoroughly reorganized. masonry kept pace with these advancements. the membership of hiram lodge had doubled and its members were identified with the material and moral progress of their state. all was hopeful and promising when the dark clouds burst and the country was plunged into the greatest war of modern times. to quote brother nichols "states had taken up arms against sister states, citizens against citizens, masons against masons. the southern soldier was captured and carried to northern prisons. the northern soldier in like manner was b

e island, would fill the bill. accordingly, he was notified of the unwelcome honor thrust upon him. moreover, he was told that in addition, three other officers who were named were held as hostages for four privates that had been sentenced to be hanged by general burnside for recruiting men for the confederate army within the union lines in east tennessee. captain bliss was furnished with writing material and advised that if he wished to save his own neck he would better get busy and do what he could to preserve the lives of the condemned prisoners. with such an incentive, the captain promptly wrote to senators anthony and sprague, who were equally prompt in interesting themselves in the matter. few know by what a hair's breadth this delicate negotiation was carried through to success. suf

EMPERORS NEW RELIGION CHURCH OF SATAN

satan refers to the book as: a diabolical book, the basis for our philosophy [1] the book was released in 1969, three years after the establishment of the church of satan. anton lavey explains that he was prompted to write the satanic bible by his agent and publisher s suggestion with a tight deadline: then] came the official commission to write a satanic bible. my agent and publisher wanted the material i had already printed in tract form, with additional stuff, to make up the bible as quickly as possible [5, p. 4] the satanic bible is comprised of, in the following order: 1. an anti-christian diatribe. this section seems to appeal especially to those that were brought up in christian homes and are fed up with that religion. the church of satan explains that this section is a wake-up cal

anic bible, he decided to take a dash of crowley (whose interest in dee and kelley is well documented) from here, and a dash of machiavelli and nietzsche from there, and bake his satanic cake appealing to the widest audience possible. the church of satan states that the contradictions are only apparent: it is then up to the rank and file members, as well as anyone else who has an interest in this material, to analyze these ideas and synthesize the apparent contradictions into a third side that is the essence of satanic understanding [18] or, in other words, the reason that there are contradictions is that there are none; and by perceiving the ideology as ambiguous, one has not gained satanic understanding. as in hans christian andersen s popular story, the emperor s new clothes, where peop

. it is not clear how inspiration from russian folklore and lovecraftian fiction actualizes the satanic ideology as outlined in the satanic bible. it is remarkable that rites of passage, such as wedding and death, admission to adulthood (the church of satan has a concept of children vs. adults, as evidenced by the satanic baptisms, which come in those two forms, etc. are absent from the available material. such rituals serve to sustain a religion and reinforce its ideology. the emperor s new religion copyright 2002 ole wolf page 6 of 30 michael aquino s explanation above is believable, but after 36 years of existence it is surprising to conclude that rituals that actualize the ideology still have that little weight. this topic is discussed further in section 1.4, lacking rituals. a complet

mbol and consider themselves satanists, but have only very limited insight and interest in their religion and can better be described as identity satanists than philosophical, ideological, or religious satanists. they are somewhat comparable to people wearing hip hop pants to display a sense of belonging. 3. active recruiting the church of satan states that it does not solicit memberships [1, but material such as coop s church of satan recruitment poster (figure 4) is a clear invitation to join. when presented with such initiatives by church of satan followers, the church of satan typically replies that it is not responsible for the actions of individual followers. nevertheless, coop s poster has been described by blanche barton in the church of satan s official newsletter, the cloven hoof

on information that: an individual s membership is held in strictest confidence by the church of satan [1] other attempts to keep a monopoly on satanism include the church of satan s use of the baphomet symbol (figure 6. reportedly, the church of satan originally used an exact copy of the baphomet symbol displayed on the front cover of magic and the supernatural [45] on membership cards and other material, but has later produced a cleaned-up rendition [46. the church of satan does not own the original symbol, but the church of satan has attempted to prevent other organizations from using any rendition of the symbol claiming it to be a copyright violation against the church of satan [23. because the precise rendition is less important than symbolism when it comes to religious symbols, the c

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 1

e (1934. later, editor leslie shepard took on the task of updating their observations and supplementing the volume with new entries. the production of this massively ambitious work was sparked by a heightened interest in psychic phenomena, the occult, witchcraft, and related topics in the 1970s. this interest, which led directly to the new age movement of the 1980s, provided a continued wealth of material for parapsychologists to examine. it also led to a reaction by a group of debunkers to form the committee for the scientific investigation of the claims of the paranormal. this group believed that they were spokesmen for the scientific establishment. defining the terms the term occult remains suspect in many circles. the word derives from latin and simply means to shut off from view or ex

in light of current research and opinion. however, care has been taken to retain the historic context in these entries. editing has also removed much archaic language. spence, in particular, writing from a british perspective, had numerous off-the-cuff references to events and people, now known only to a few dedicated students of the history of psychical research. as much as possible, additional material has been added to the text to identify such passing references to these now obscure people and events. in addition, a list of sources for further reading has been added to the majority of entries. special care was also taken to include recent publications, as well as to list complete citations of those books mentioned in passing in the body of an entry, especially those sources that have

lly, more than 450 new entries, mostly events and personalities, have been added. the editor has also attempted to update every organization, publication, and society listed. entries cover new occult groups and movements, highlight recent work in parapsychology, and continue to reference events not only in england and north america, but across continental europe and around the world. where source material has been missing in past editions, the latest sources have been added to assist the reader in locating more information on certain topics. it is important to note that a conscious effort has been made to continue the policy so carefully established by les shepard in providing reliable and authoritative information, and to treat both the occult and parapsychology in a manner that avoids se

entric circles representing the totality of being in the cosmology of the celts. abred represents the stage of struggle and evolution against cythrawl, the power of evil (see also barddas) absent healing healing at a distance from the subject, sometimes through the subject providing some associational link such as a written request for healing, or in reverse form, by the healer sending a piece of material to be placed on the subject s body where the healing is required, or simply by prayers for the subject s recovery on the part of the healer or a band of healing associates. many people today, christian, metaphysical, or modern spiritualist, hold sessions at which they pray for the recovery of petitioners who write them for help (see also healing by faith; psychic healing) absolute (theoso

tic philosophy for their metaphysical tendencies, for, he said, there are facts in our sciences that can only be explained in that light. if, for instance, copper is placed in air or water, there will be no result, but if a touch of some acid is added, it will oxidize. the explanation is that the acid provokes oxidation of the metal, because it has an affinity for the oxide which tends to form .a material fact almost metaphysical in its production, and only explicable thereby. alchemy in the twentieth century since the nineteenth-century speculations of figuier, the modern view of alchemy has primarily regarded it as a mystical approach to chemistry. with the development of subatomic physics and nuclear fission, the transmutation of elements became a reality, culminating in the atomic bomb

ENCYCLOPEDIA OF OCCULTISM AND PARAPSYCHOLOGY VOL 2

the time of zoroaster, when the religion of persia seems to have resembled that of ancient india. their hymns in praise of the most high exceeded (according to dio chrysostom) the sublimity of anything in homer or hesiod. they exposed their dead bodies to wild beasts. schlegel maintained that it was an open question whether the old persian doctrine and wisdom or tradition of light did not undergo material alterations in the hand of its median restorer, zoroaster, or whether this doctrine was preserved in all its purity by the order of the magi. he then remarked that on them devolved the important trust of the monarch s education, which must necessarily have given them great weight and influence in the state. they were in high credit at the persian gates (the oriental name given to the capi

n the ascendant. that point represents the great spirit, god. a line drawn from there to the left-hand angle at the base is the descent of spirit into matter in its lowest form; where it ascends to the righthand angle, it typifies matter in its highest form: the brain of man. from here, a line is drawn across the figure to left angle, representing man s development in intellect; while progress in material civilization, the point of danger from which all nations have fallen into moral corruption, is signified by the descent of the line to right angle at the base. the soul of man being derived from god cannot remain at this point but must struggle upward, as is symbolized by the line reaching again to the apex, god, from which it issued (see also ceremonial magic; magic; magical instruments

t magic. new york: macmillan, 1970. magus a spirit control of william stainton moses, supposed to be a member of the mystic band that delivered occult teaching in moses s scripts. magus did not disclose his name on earth, but he said that he lived 4,000 years ago and belonged to an ancient african wonder-working brotherhood. in the nineteenth book of the moses scripts, a topaz is mentioned as the material counterpart of a spiritual jewel worn by magus, which was to be given to stainton moses to help him to see visions. the stone, set in a ring, was reportedly dropped from the air in stainton moses s bedroom. sources: moses, stainton. spirit identity. london: london spiritualist alliance, ltd, 1908. spirit teachings. 1883. reprint, new york: arno press, 1976. maharaj ji, guru (1957) teacher

ly precipitated out of the air or discovered in unexpected places. recipients of such letters included henry s. olcott, the society s president, and a. p. sinnett, editor of the anglo- indian newspaper the pioneer. sinnett was favorably impressed by such letters as well as other occult phenomena demonstrated by blavatsky, and played a prominent part in the affairs of the theosophical society. the material received by blavatsky from the mahatmas, both in the letters and in other communications, formed the basis of the particular teachings of the society and constituted a new form of gnosticism. the reception of communications from the masters in some unusual and unlikely circumstances became one claim of the society to special revelatory knowledge. those claims, which had initially impresse

. mantra (or mantram) in hindu mysticism, a mantra is a form of psychoactive speech having a direct effect on the physical body and a claimed effect on the emotions, the mind, and even on physical processes in nature. the term is derived from the root man (to think, and tra from trai (to protect or to free from bondage. thus, a mantra is an instrument of thought. according to hindu tradition, the material universe is said to be formed from divine vibration, a concept echoed in the judeo-christian concepts of divine utterance preceding creation. and god said, let there be light (gen. 1:3) and in the beginning was the word, and the word was with god, and the word was god (john 1:1. the use of mantras can also be found in buddhist tantrism, known as vairayana. the verses of the hindu sacred s

EVERBURNING LAMPS

er, on the occasion when he condemned the priests of baal who could not do likewise.-see kings i, cap. xviii. blavatsky claims that at the present time the priests of the secret temples of the buddhists in tibet, india, and japan, use asbestos as a wick in lamps, which burn continuously without replenishing. trithemius, libavius, his commentator, and korndorf, about the year 1500, each composed a material, by chemical processes, which they professed would burn for ever. mateer, a reverend missionary, states that he knew of a great golden lamp in a hollow place inside a temple at trevandrum, kingdom of travancore, which he had the best authority for believing had burned continuously for 120 years. the abbe huc, a great traveller, states that he has seen and examined an everburning lamp. by

of the lamps in ancient greek temples, and draws attention to its relations to chr. of christos and to eucharist, anointed with oil, as to everburning lamps before the throne, as in the apocalypse. chrs=[hebrew: chrsh]=solar fire. chre=[hebrew: chrh]=sun=he burned. krs=[hebrew: krsh]=sun=(greek?-eo)kupios= cyrus. ceres=was called taedifera=torch bearing. chrs, from this also comes eros in greek, material light coming from ineffable light. there is a curious reference of asbestos to fire, and the heat of the sun, in "the ecstatic journey to heaven" of kircher, where casmiel, the genius of this world, gives theodidaktos a boat of asbestos to embark in for his travels to and on the sun, the centre of heat. see "itinerar 1, dialogue 1" cap. 5. irish lore recounts a mysterious everburning flam

EVIL AND UNCLEAN SPIRITS

d of trial, through the pathway of eternal life. and when, like our master, thou art extended upon the tree through suffering and through pain, let thy countenance be raised up towards the light of the holy one, to invoke the divine brightness, not for thyself, but for those who have not yet attained unto the pathway, even though they may be your tormentors. balanced between the spiritual and the material, the type of reconciler, remember the symbol of the brazen serpent. mark thou well the difference betwixt the serpent of evil and the serpent of good, for before the serpent of brass, the serpent of fire could not stand. but at the fall, the serpent of evil, arising in the tree, surrounded twklm and linked her thus to the outer and to the twpylq, for this is the sin of the fall; even the

of reconciler, remember the symbol of the brazen serpent. mark thou well the difference betwixt the serpent of evil and the serpent of good, for before the serpent of brass, the serpent of fire could not stand. but at the fall, the serpent of evil, arising in the tree, surrounded twklm and linked her thus to the outer and to the twpylq, for this is the sin of the fall; even the separation of the material plane from the sephiroth, through the interposition of the coils of the stooping dragon. therefore, twklm must be cleansed, and thus, is the redemption to come, for christ expiated not sin until after he had overcome the temptation. but surely, all things in the creation are necessary, seeing that one existeth not without the other and the evil also helpeth the work, for this the greater

belong the laymwat or laymwt the thamiel or twin-headed ones, and their forms are as dual giant heads with bat-like wings attached thereto. they have no bodies, for they are those who seek continually to unite themselves to the bodies of other beings and forms. unto hmkj are referred the dukes of esau and the laygwu (also with laybkuk kokbiel and layku) and these attach themselves unto lying and material appearances, and their form is like that of the black evil giants with loathsome serpents twined about them. unto hnyb are referred the laysarh, horasael, or layrts, satariel, the concealers and the destroyers, whose forms and appearances are as gigantic black veiled heads 9 with horns and hideous eyes seen through the veil, and they are followed by evil centaurs. w rygdgd w rycjn wrytcjn

EXTRAORDINARY ENCOUNTERS AN ENCYCLOPEDIA OF EXTRATERRESTRIALS AND OTHERWORLDY BEINGS

time, things that seem deeply real to at least the sincere experients (that is, those persons who have had the experiences. not everyone, of course, is telling the truth, and when there is reason to be suspicious of the testimony, that consideration is noted. mostly, though, i let the stories tell themselves; i have left my own observations and conclusions in this introduction. though much of the material is outlandish by any definition, i have made a conscious effort to relate it straightforwardly, and i hope readers will take it in the same spirit. no single person on this earth is guiltless of believing something that isn t so. as i wrote this book, i tried to keep in mind these wise words from scientist and author henry h. bauer: foolish ideas do not make a fool if they did, we could a

ntal disturbance of some kind. and we may well be right, at least in some cases. as for the rest, we could not be more mistaken. as it happens, reports of human interaction with ostensible otherworldly beings continue pretty much unabated into the present. they are far more common than one would think. the proof is as close as an internet search, through which the inquirer will quickly learn that material on the subject exists in staggering quantity. a considerable portion of it is about channeling (in which an individual is the passive recipient of messages from the otherworld, usually speaking in the voice of an intelligence from elsewhere) from a wide assortment of entities: nebulous energy sources, soul clusters, extraterrestrials, ascended masters, interdimensional beings, discarnate

se encounters, subjective explanations are applied only with difficulty. an investigator in search of an explanation has limited choices, usually three (1) the claimants made up the story (2) they naively misperceived what were in fact conventional stimuli; or (3) they underwent an extraordinary experience that defies current understanding. between the extremes is a broad range of nonexperiential material, a modern folklore in which the world and the cosmos are reinvented on the basis of believed-in but undocumented (and often, to those who care about such things, certifiably false) allegations. most persons who circulate such stuff are sincere, but some of those who feed the stuff to them are not. hoaxers provide documents, such as the supposed diary attesting to adm. richard e. byrd s vo

8148/hafernik.html schultz, dave. the earth chronicles: time chart. h t t p/ w w w. g e o c i t i e s. c o m/ a re a 5 1/ c o r r idor/ 8148/zchron.html sitchin, zecharia, 1976. the twelfth planet. new york: stein and day, 1980. the stairway to heaven. new york: st. martin s press, 1985. the wars of gods and men. new york: avon books. apol, mr. in the mid to late 1960s, while re s e a rc h i n g material for a series of books, occult journalist john a. keel allegedly re c e i ved a series of phone calls from mr. apol, a badly confused, interdimensional entity. apol did not know where he was in time, often confusing past and future, and trave l i n g t h rough both invo l u n t a r i l y. ac c o rding to keel, he and all his fellow entities[ p l a yed] out their little games because they w

would destroy the planet. ashtar warned that if scientists did not stop their work on the device immediately, we shall eliminate all projects connected with such (van tassel, 1952. though van tassel would claim contacts with many other curiously named other- ashtar 27 worldly entities, only ashtar would make a wider mark in the contactee subculture. be f o re long other channelers we re receiving material f rom ashtar as well as his associates, such as sananda (jesus, ko rton, soltec, at h e n a, monka, and others. so many ashtar channelings occurred that soon ashtar was warning some communicants that evil astral entities we re impersonating him. he was also forced to deny allegations that he was some form of giant mechanical brain (constable, 1958. in the 1970s and beyond, as fundamental

FAUST

ar they laugh and shout. griffin we ll bring them to confess their deed. arimaspians but not in this free night of jubilee. ere morning all will squandered be; this time we ll probably succeed. mephistopheles [who has seated himself between the sphinxes. how pleasantly i grow familiar here; i understand them one and all. a sphinx we breathe our spirit-tones into your ear, and then you render them material. until we know you better, tell your name. mephistopheles men think that many a title i may claim. are britons here? such travellers are they; cascades and battlefields they love to trace, ruins and many a musty classic place; a worthy goal they would find here today. they testified that in the old stage-play i was seen there as old iniquity. a sphinx how did they hit on that? mephistophe

FELDMAN DANIEL QABALAH THE MYSTICAL HERITAGE OF THE CHILDREN OF ABRAHAM

d the purpose of all life. i continued to attend the weekly meetings for many years, and have subsequently substantiated much of what he taught us through my own direct experiences. i have maintained a relationship with this enigmatic gentleman for over three decades. during the first year of attending the work group, i exhaustively searched many bookstores that specialized in mystical and occult material, as well as, judaica and orientalia. i also plowed through the extensive collections at the research f% libraries of the university of california at los angeles and hebrew university in tel aviv. these efforts convinced me that what our mentor was teaching us was exceptional for its quality, unprecedented in its clarity and breadth, and largely proprietary. dozens of the diagrams in the w

y proprietary. dozens of the diagrams in the work of the chariot editions could not be found in any other books on the subject. while many books i reviewed claimed to be presenting the ideas and practices of the mystical qabalah, i found that most of them were eclectic admixtures of occult information and practices drawn largely from the hermetic qabalah. with all due respect, i found much of the material in the rabbinical writings to be obscure, convoluted, and quasi-philosophical. few of the rabbinical sources described actual mystical practices. those that did were often hard to follow, and provided little explanation about what happens when you ascend the tree. as i searched through miles of print on jewish mysticism, and digested what i was learning from my mentor and experiencing in

thodox and fundamentalist adherents in each of the respective branches of judaism, christianity, and islam regard their respective scriptures as completely intact and unviolated reproductions of the originals. many english translations of the scriptures are flawed by dogmatic distinctions and/or a low level of understanding. many of the commentaries on the primary texts, and much of the secondary material available, are built 8- f e upon expositions of earlier writers who possessed little direct mystical experience of what they wrote. in rejecting the orthodox prohibitions regarding the study and practice of the mystical qabalah, it would be reasonable and balanced to point out that there is some inherent danger in the overzealous pursuit of qabalistic disciplines. many of the problems ari

iced by magicians, wizards, and sorcerers who seek to acquire creative and/or destructive power, depending on what paths they traverse on the tree of life. the occult disciplines of wizards and magicians are often called the practical, hermetic, or magical qabalah. practical qabalah has its ancient roots in the thirteen enochian keys of enoch son of qain, along with a highly eclectic admixture of material taken from egyptian, mesopotamian, and other non-hebrew sources. it is important 3' 8: h" 2: 2 2:e 8% not to confuse enoch son of qain with enoch son of yared. the former enoch was the grandson of adam and the son after whom qain was said to name a city.11 enoch son of yared was the great, great, great, great grandson of adam, and the one who walked with elohim and was transformed into me

s the cypher manuscript attributed to fraulein sprengel. the sacred magic of abramelin the mage was also an important document for the golden dawn and a significant influence on the controversial aleister crowley, who broke with the golden dawn and formed the order templis orientis. the o.t.o was founded primarily upon works of sexual mysteries and masonic charters, and incorporated the abramelin material at a later date. until very recently, almost all books in english on the subject of the qabalah, regardless of their title or professed subject, could be traced to members of these orders or to orders that evolved from them. while these two orders (and their respective leading lights xmacgregor mathers and aleister crowley) gained the most notoriety and product packaging among recent prac

FOCUS OF LIFE

ity from which germinates friendships towards parasites. the necessity of a better life is intoxication but more and greater things than strong drink intoxicate. thou hast become remote-i rejoice in thee! who invented such things as vanity and humiliation? the higher the form of creation the more it habitates earth and the more it is conscious of body. everything that is half realized becomes the material of dreams; man has always badly mixed the dream with the reality. he who transcends time escapes necessity. the living lord speaks 'in disciples is my satisfaction' a weary one asked 'is it not written on the sandals of the prostitutefollow me' all undesirable things become morally fearsome. only the animal in man dances. hatred is life-the love of possession. he who can truthfully say-i

FRANCIS A YATES GIORDANO BRUNO AND THE HERMETIC TRADITION

in spelling the word in this way is part of the general plan of approaching the ancient wisdoms from the point of view of the renaissance; this is how pico and bruno spell it. the nine chapters on bruno present him as a variation on the hermetic-cabalist tradition. this is so revolutionary that i have not been able to use much of the vast literature on bruno, save for biographical and documentary material and some other works which are acknowledged in the notes. i have used g. aquilecchia's revised edition of the gentile edition of bruno's italian dialogues, x preface and aquilecchia's edition of the two newly discovered latin works. the treatment of campanella as a sequel to bruno is new, though indebted to walker's analysis of campanella's magic and to the labours of l. firpo. the last t

rs and societies (both these points have been briefly indicated by garin. the emergence of seventeenthcentury thought in mersenne, kepler, and descartes is seen against the background of the hermetic tradition. there has inevitably been over-simplification in this account of an immensely complex theme, and my purpose of leading up to, and away from, giordano bruno may have influenced my choice of material. the full history of hermetism has yet to be written; it should include the middle ages and continue far later than the date to which i have taken it. i am aware that i take risks as i strike a course through ways of thinking so unfamiliar and obscure as those of the renaissance hermetists, and i cannot hope to have made no mistakes. if this book draws more attention to a most important s

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

ses in the corpus hermeticum, the collection of fifteen hermetic dialogues3) gives an account of the creation of the world which is in parts reminiscent of genesis. other treatises describe the ascent of the soul through the spheres of the planets to the divine realms above them, or give ecstatic descriptions of a process of regeneration by which the soul casts off the chains which bind it to the material world and becomes filled with divine powers and virtues. in the first volume of his work, la revelation d'hermes tristne'giste, 4 festugiere has analysed the state of mind of the epoch, roughly the second century after the birth of christ, in which the asclepius and the hermetic treatises which have reached us in the corpus hermeticum collection were written. externally that world 1 accor

ation, gnosis, without the aid of a personal god or saviour, but through a religious approach to the universe. it is this religious approach, their character as documents of religious experiences, which give the hermetica a unity which they entirely lack as a thought system. the cosmological framework which they take for granted is always astrological, even where this is not expressly stated. the material world is under the rule of the stars, and of the seven planets, the "seven governors. the laws of the nature within which the religious gnostic lives are the astrological laws, and they are the setting of his religious experience. there is, however, a fundamental difference in the attitude to the star-ruled world among the various authors of the hermetica. festugiere has classified these

FRATER ELIJAH ANGELS OF CHAOS

ings in the shapes of a phoenix, coatyl, firesnakes moving forward([1. the explosion of the bird (it's death and it's life for [2. the serpent with it's tail coiled up([3. the formula of liber al vs. iii:76 is in the pursuit of ones hga. grant uses the word ipsos as it's word. i need to find this beings name. as of now it seems like a dark phoenix (x-men) today is 11/21/98. as i read through more material concerning typhon-set (ophidian pathways) i become more convinced that this contact was genuine, as i have had little to no fore knowledge about this area. today is 11/22/98. extreme emotionality last night (due to lack of sleep and life stuff. this emotional unction led me to offer another prayer to my hga, my self, my god in the future. i felt the presence moving around me, as if someon

FRATER TENEBROUS CULTS OF CTHULHU

ce of the hideous unknown. looking at what i had written i was astonished by its coherence. it comprises the first paragraph of the enclosed manuscript, only three words having been changed. 1 lovecraft is a particularly interesting case of the transmission of occult knowledge via dream, in that he was one of the few authors to write effectively on the supernatural without conscious belief in the material which he was conveying. on the contrary, he violently denied the possibility of the existence of occult phenomena, though he was willing to employ their manifestation as a fictional device. nevertheless, this intellectual denial, expressed in his letters and in conversations with friends, is belied by the subjective certainty with which he wrote of such matters, as evidenced in his fictio

it was from the akashic records that blavatsky transmitted the book of dzayn, and crowley transcribed the book of the cells of the qliphoth could it be that lovecraft may have subconsciously communicated the book of dead names from the same source? in his realisation of the cthulhu mythos, lovecraft also drew upon a wide range of sources from the historical occult tradition, and from the literary material pertaining to it. in his essay, supernatural horror in literature, he mentions academic works such as frazer s the golden bough, and margaret murray s the witch cult in western europe, as well as authentic grimoires such as the keys of solomon and dr. john dee s book of enoch, or liber logaeth. he had also read waite s collection of medieval texts, the book of black magic and pacts, macgr

FRATER U D PRACTICAL SIGIL MAGIC

aratively small. it also happens mainly to sigil fanatics who don ft do anything else all day long but inoculate their unconscious, cramming it full with glyphs. the sigil of figure 3, however, is an example of a construction which n additional border. another aspect of putting a border around the sigil is that mandala structures (as depth psychology has shown) will awaken and activate archetypal material in the unconscious. thus, a border will facilita o spiritual and simsaid of most in a state 24/ practical sigil magic not be a problem as long as you actually have the sigil in front of you, such as hanging it on a wall or painting it onto a mirror, but even then it could be difficult to internalize a glyph with too many details to it. there are no limits to your fantasy or artistic talen

k. now we may use the same technique with sigils by employ of behavior or perception. after charging the sigil, you place it in a prominent position until you are no longer consciously aware of it. as mentioned previously, you may also engrave the glyph on the outer side of a ring or into a metal plate as a talisman, etc. sigils and talismans/amulets basically, it is of no importance at all which material you use d. if you are a traditionalist-purist and want to use virgin parchment, you may do so, of course, but normal paper is quite good enough.7 after activation, sigils are usually burned or otherwise destroyed, but you can also make talismans and amulets out of them. in this case, you will want to use more durable materials. one way of doing this is by drawing the sigil on a piece of p

so-called gbinding spell h we fll call them ga h and gb. h see figure 17. if you work a lot with the pictorial method, you will find that soon you will want to develop your own gsymbolic language h in order to tackle more complicated subjects. this leads us into the realm of the alphabet of desire, covered in chapter 6. if you are familiar with magical symbols in general, you may use them as graw material h for individual sigils as well. this, of course, requires that these glyphs and signs have truly become second nature to you. let us again look at an example to illustrate this procedure. we want to create a familiar spirit or gpsychogone h and will, therefore, need such basic symbols. thus, we must choose from the rich treasury of our history of occult symbols. let us assume that the sp

acter qualities which form dualities, we assign them to the elements as follows (this, of course, is but one of many possible examples: 70/ practical sigil magic now i will discuss a sigil language, a canon of symbols, the particular use of which we will come to later. one possibility is to develop the chosen sigil, perhaps by applying the word method (whereby the chosen word itself serves as raw material) and combining it with the glyph of the major category. the four xamples of figure 23 clarify this process. you will observe that we are taking the basic symbol and combining it with the letters of the term. of course, these relationships are open to argument. for example, one could assign pain to the element of fire, which would imply a strong, nearly spastic feeling; pain within the ele

t different mwill activate different levels of the unately, he failed to enlarge on thi the alphabet of desire/ 77 opinio we will emplo magical means. your sentence of desire could be formulated like this: gthis my wish to pass n it is as yet too early to develop hierarchical structure and graded models for the theory of sigils at this stage of exploration as long as there is not enough empirical material available covering, as it should, the experiences of a large variety of sigil magicians. most likely, as with the structuring principles explained in this chapter, a far more personal, individual schema will be called for in this area. but only time will tell. let us now take a look at the association technique for constructing the alphabet of desire and its function as a minor of the psy

FREEMASON BLUEBOOK

very eloquent, my brethren, are the pale, still lips of the dead! with a pathos and impressiveness that no living lips can equal or even approach, these lips of marble preach to us sermons that cannot be translated into words. most eloquently they tell us how vain and empty are all hatreds, jealousies, disputes and rivalries, of human life. but this body is not our brother, but that which was his material part until god laid his finger on him and he slept. he was mortal but now has put on immortality. chaplin: let us pray. almighty and most holy god, in whom we live and move and have our being, we bow in thy presence with a profound sense of our dependence in thee. thou alone art our refuge and strength, a very present help in trouble. most humbly do we seek thy blessing in this our time o

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL 2

n the rosicrucian cosmo-conception which gives about all that one dares to tell, and to that the reader is referred for further information than here given. the path of initiation is guarded in various ways. while we walk the earth in our physical bodies, we are drawn toward the center of the earth by the force of gravitation; but our bodies being solid, that is to say, of the same density as the material whereof our globe is composed, we are thus prevented from sinking through the earth by displacement as we would sink in water, or by interpenetration as we would pass through ether. when death comes and we shed this so-called mortal coil, we find ourselves in vehicles that are finer than the elements of the earth. a person clothed in these finer vehicles could easily penetrate through the

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 and kindred movements, have openly fought for the temporal power, the priestcraft has fought as strenuously and perhaps more effective

and is like, and how the people are constituted, it will be helpful to consider the evolutionary career of humanity which has brought us the land where we live to our present status; that will then give us the perspective to see what is in store for us in the future. the biblical and occult traditions agree with science that there was a time when darkness brooded over the deep of space, where the material for the coming earth planet was being gathered together and set in motion by the divine hierarchs; that this stage was followed by a period of luminosity, when the dark cloud of matter had become a fire mist; that this was followed by a period when the cold of space and the heat of the planet-in-the-making generated an atmosphere of steam close to the fiery core and mist further from the

FREEMASONRY AND CATHOLICISM BY MAX HEINDEL

rgotten the garden of god, the kingdom of heaven, whence they were expelled by the decree of the lunar god jehovah. against him they are in constant rebellion because he has tied them by the umbilical "cable tow" they have lost their spiritual sight and are imprisoned in the forehead of the body where it is said cain was marked; they must wander as prodigal sons in the comparative darkness of the material world, oblivious to their high and noble estate until they find the door of the temple, and ask and receive light; then as "phree messen" or children of light they are instructed in methods of building a new temple without sound of hammer, and when the spirit realizes that it is far from its heavenly home, a prodigal, feeding upon the unsatisfactory husks of the material world, that apart

t, while the sons of seth, looking to the lord for guidance, have become the avenue for divine and spiritual wisdom. they constitute the priestcraft. the animosity of cain and abel has been perpetuated from generation to generation among their respective descendants. nor could it be otherwise, because one class as temporal rulers aim to lift humanity to physical well-being through conquest of the material world, while the priesthood is their role as spiritual guides urge their followers to forsake the wicked world, the vale of tears, and look to god for comfort. one school aims to turn out master workmen, skilled in the use of tools wherewith they may wrest a livelihood from the earth, which was cursed by their divine adversary jehovah. the other produces master magicians, skilled in the u

cain was as necessary to the completion of this temple as the spiritual conception of the sons of seth, and, therefore, during the period of construction the two classes joined forces, the underlying enmity being hidden under a superficial show of amity. it was, indeed, the first attempt to unite them, and had that been accomplished the world history from then on would have been altered in a very material manner. the sons of cain, descended from the fiery lucifer spirits, were naturally proficient in the use of fire. by it the metals hoarded by solomon and his ancestors were melted into altars, lavers and vessels of various kinds. pillars were fashioned by workmen under the direction of hiram abiff, and arches to rest upon them. the great edifice was nearing completion when he made ready t

f sheba with the wonderful power of this man that she determined to jilt solomon and win the heart of hiram abiff. in other words, humanity, when its eyes are opened to the impotence of the churchmen, the sons of seth, who are themselves dependent upon divine favor, and when it sees the power and potency of the rulers of temporal fame is then ready to rush to them, and leave the spiritual for the material. this from the microcosmic angle of matter. from the cosmic angle or view point we note again that solomon's temple is the solar universe and hiram abiff, the grand master, is the sun which travels around the twelve signs of the zodiac, enacting there the mystic drama of the masonic legend. at the vernal equinox the sun leaves the watery sign of pisces, which is also feminine and docile

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

FULLER J F C SECRET WISDOM OF THE QABALAH

o the masters, who know how to keep the balance because they have been initiated. 12 the shell, the white, and the yolk form the perfect egg. the shell protects the white and the yolk, and the yolk feeds upon the white; and when the white has vanished, the yolk, in the form of the fledged bird, breaks through the shell and presently soars into the air. thus does the static become the dynamic, the material the spiritual. if the shell is the exoteric principle and the yolk the esoteric, what then is the white? the white is the food of the second, the accumulated wisdom of the world centring round the mystery of growth, which each single individual must absorb before he can break the shell. the transmutation of the white, by the yolk, into the fledgling is the secret of secrets of the entire

r the universe, which is the supreme mystery, but man, man himself, the link between god and the universe. the zohar says: as soon as man appeared, all was achieved, both in the upper and in the lower worlds. for all is contained in man. he combines within himself all the forms.23 again the zohar says the essence of the supreme wisdom is composed of earth and of heaven; of divine and of human; of material and of immaterial, even as man is composed of body and soul. man is the synthesis of all the holy names. in man are enclosed all the worlds, both the upper and the lower. man includes all the mysteries, even those that existed before the creation of the world. since the form of man comprises all that is in the heavens above and on the earth beneath, god has chosen it as his own form. naug

y founded on the idea of the passive and active in nature- the so-called good and the evil. as to the qabalist the mediating agent is the will, so to the zoroastrian the great magical agent is in actual fact no other than lucifer- the vehicle of light. to pythagoras, god was absolute truth clothed in light, all things emerged from the tetrad, and the mediator was number manifested by form. to him material forms were but images or illusions of real forms, and this was the view also taken by aristotle and plato. to the second of these philosophers ggod, intending to make a visible world, first formed an intelligible one; that so having an incorporeal secret wisdom of the qabalah page 21 and most god-like pattern before him, he might make the corporeal world agreeable to it h. xenophon says:

r. man is the microcosm, because he cannot truly and meaningly say gi am h without postulating the macrocosm. the one is as much of his nature as the other, because his existence depends on the balance between both as certainly as an electrical current depends on what we call positive and negative waves of electricity or of light. glet there be light h occultly represents the world, not only as a material form, but as a spiritual idea. secret wisdom of the qabalah page 22 chapter ii the cosmogony of the qabalah the primal cause. in its most condensed form the cosmogony of the qabalah may be defined as a process of world emanation from no-thing, through the form of man, back again to no-thing; man being the equilibrating centre. in idea it is little removed from the latest conception of sci

f the qabalah the primal cause. in its most condensed form the cosmogony of the qabalah may be defined as a process of world emanation from no-thing, through the form of man, back again to no-thing; man being the equilibrating centre. in idea it is little removed from the latest conception of science, which looks upon the universe as something which has gcondensed h out of the immaterial into the material, and which in the course of time will be radiated back into immateriality. further, that the material is only cognizable through the mind of man. the primal cause is called the ayin (oya- the no-thing; that is a something which, transcending the human intellect, can only be described negatively. it is so named because we do not know, and it is impossible to know, that which there is in th

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

manity upside down. such a man, as eliphas levi warns us, gis a walking scourge and a living fatality; he may slay or violate; he is an unchained fool h. secret wisdom of the qabalah page 83 hebrew alphabet and correspondences no. hebrew letters latin equivalents name of letters numerical values significati uthe god idea of the ancients or sex in religion by eliza burt gamble preface. much of the material for this volume was collected during the time that i was preparing for the press the evolution of woman, or while searching for data bearing on the subject of sex-specialization. while preparing that book for publication, it was my intention to include within it this branch of my investigation, but wishing to obtain certain facts relative to the foundations of religious belief and worship

find attached to the fig ceases to be a mystery so soon as we remember that the organs of generation, male and female, had, in process of time, come to be objects of worship and that the fig was the emblem of the latter. a basket of this fruit is said to have been the most acceptable offering to the god bacchus, and therefore, by his devotees, was regarded as the most sacred symbol. the favorite material for phallic devices was the wood of the sacred fig, for it was by rubbing together pieces of it that holy fire was supposed to be drawn from heaven. by holy fire, however, was meant not so much the natural visible element which was kindled, as that subtle substance contained in fire or heat which was supposed to contain the life principle, and which was sent in response to the cravings of

ut on, so that i come again to my father's house in peace; then shall the lord be my god" he then declared that the pillar or stone which he had set up, and which was the emblem of male procreative energy, should be god's house. as at the time represented by jacob there was evidently little or no spirituality among the israelites, this lord whom they worshipped was simply a life-giver in the most material or practical sense. the reproductive energy in man had become deified. it had, in other words, come to possess all the attributes of a god, or of a powerful man, which in reality was the same thing. it is this god personified which is represented as appearing to abraham and talking with him face to face. with this same god jacob wrestled, while the real god--the dual or triune principle

to have crossed over from the north-eastern extremity of siberia. upon this subject the same writer remarks thus "agreeably to the mystical notion so familiar to the hindoos, that the self-triplicated great father yet remained but one in essence, the peruvians supposed their tanga-tanga to be one in three, and three in one: and in consequence of the union of hero worship with the astronomical and material systems of idolatry they venerated the sun and the air, each under three images and three names. the same opinions equally prevailed throughout the nations which lie to the west of hindostan. thus the persians had their ormuzd, mithras, and ahriman: or, as the matter was sometimes represented, their self-triplicating mithras. the syrians had their monimus, aziz, and ares. the egyptians ha

the chinese were simply the depositaries, not the inventors, of science. the spirit of inquiry which in later times is directing attention to the almost buried past is revealing the fact that not merely the germs whence our present civilization has been developed descended to us from the dim ages of antiquity, but that a great number of the actual benefits which go to make up our present state of material progress have come to us from prehistoric times. the art of writing, of navigation (including the use of the compass, the working of metals, astronomy, the telescope, gunpowder, mathematics, democracy, building, weaving, dyeing, and many of the appliances of civilized life, have been appropriated by later ages with no acknowledgment of the source whence they were derived. when pythagoras

GILBERT AE WAITE A MAGICIAN OF MANY PARTS

templated the columns of the front page, iwentin to purchase a copy, taking care to address himwhomi assumed to be the master rightly, a tall, broad, expansive personality,withgoodwillinscribeduponhim. my youth and nervous hesitation must have drawn him towards one shewing thus an early interest in subjects which were evidently near to his heart. he told me of trance orations, of spirits assuming material forms, of dead men coming back, and probably gave metwoor three elementary pamphlets,broughtforth from a drawer beneath one of his counters. it is remembered to this daythati emerged fromthattalkwitha vague feelingthatall this was like a story of which ihadheard previously;thatit wasnotstrange and new;thatit was rooted in the likelihood of thingsratherthan abnormal and far beyond the ken(

achen asked waite half a century later,'howwe had beer at the old vanished bellin holborn, and went to seefaustatthelyceum, andfurther,'howlong ago we explored bermondsey, andhowthe bermondsey barmaids, onourcalling for gin, would offer us"twotwo's?'6there was, of course, a more serious side to their friendship. both men were deeply immersed in the.literatureof occultism; for waite it was the raw material of the critical studies he was beginning to write and the' stuffoutofwhich his63_ doraandthecomingoflove 62ownbeliefs were slowly and painfully taking on systematicform, while for machen compiling cataloguesofnew and secondhand occult books was a significant partofhisworkforredway-italso gave him the technical background for his early fantastic stories.but their two approachesto magic and

ry,14march1903).waite did not attend the weddingbutwas a frequent visitor to the machens' home at5cosway street, st marylebone.heand machen argued as fiercely as ever over theholygrail and all the other subjects that delighted them;butthe grail was important enough tobothofthemfor willing co-operation, not only over waite's critical study,thehiddenchurchoftheholygraal(for which machen suppliedthe material on the celtic church, but alsoovera grail romance.theverse drama'thehidden sacramentoftheholygraal' was printed in waite'sstrangehousesofsleep(1906)witha cryptic prefatory note:the initial design of this mystery play is referable to a friend and fellow-worker in the mysteries, who, for the present, remains anonymous.thecollaboration also embraces a portionofthe text,butoutside the archaic

other books followed. in1888redway issued waite's expanded edition of thelivesofalchemystical philosophers (it hadfirstappearedin1815),and his collection ofthemagicalwritingsofthomasvaughan,following these in1889with the pseudonymous(and worthless)handbookofcartomancyby 'grand orient. this was a reworking of an american fortune-telling manual of1865-futurefate ftretold bythestars-supplemented by material from other popular books on divination that waite found among redway's secondhand stock. latereditions of thehandbook-renamed themanualof cartomancy-aregreatly enlarged and far more portentous; but in every edition waite wisely refrained from placing his name on the title-page. during1889he alsotook up what hecalled'my first excursion injournalism properly so called: a four-month stint at

himself from the false lights of a merely occult philosophy. she also found waite to be 'a deeply interested and sympathetic_thewayofdivineunion135observerofcertainaspectsofthe mystical experiment, and, in his most recent books, he shows agrowinginclination to approach the boundariesoftrue mysticism'.andyet'thereader may detect in hisworka strain of intense desire and gathering sadness:ofall the material having been ordered and investigated, yetsomething-andthat the veritable objectofthequest-evereluding the pursuer. insofar as this waswrittenaboutstudiesinmysticism,there was sometruthin the statement, for theessaysthat comprise thebookhad beenwrittenin1904-atwhich time there was nohintofother than a purely intellectual understandingofmysticism on waite's part.butwithina year a change had

GILBERT THE GOLDEN DAWN TWILIGHT OF THE MAGICIANS

less critical viewpoint than thatofelliehowe inthemagiciansofthegoldendawn(see the appendix by gerald suster to my bookthecompletegoldendawnsystemofmagick).robert gilbert's book is written more in sympathy and sorrow fortheorder'sfollies than with cynicism or contempt, and it is a welcome addition to the literature that has accumulated around the rosicrucian legend.italso presents significant new material.thestoryofthe golden dawn is oneofvanity, gullibility and*aquarianpress,1983foreword9deception; and yet there inheres initan impressive nobility, a breadthofconcept and a magnanimity of both stature and structure that will persist and which is still worthy of our attention.francis israel regardiesedona, arizona, october1982introductionduringthe courseofa footnote in his seminal workthemag

s time to come.theordercontinued to expand: in edinburgh the amen-ra temple was consecrated in 1893 and the scottish adepts prompt255 ly erected their own second order vault; mathers, ordeoduce comiteferroas we should call him in a secondordercontext, set up a new temple in paris, ahathoorno.7,and asked annie homiman to consecrate it injanuary 1894;and the secret chiefs were providing examination material for the new gradeoftheoricus adeptus minor. but all was not well. anniehomimanwas growing increasingly unhappy with mathers' constant demands for money and was concerned over his political involvements. his letters to her, and to others about her, were rude and belligerent, and finally she had had enough. in september 1896 she resigned as sub-praemonstratrixofisis-40thegoldendawnurania an

capableofgreat abuse in the wrong hands''howcan you prevent their getting into wrong hands 'by carefully examining our initiates 'should i be examined 'certainly''by whom''thepeople would be in london 'should i have to present myself?'59power'no, no, theywould doitwithoutyour knowledge 'and after that 'you would then have to study 'study what''you would haveto learn by heart a considerablemass of material. that would be the firstthing''ifthismaterial isin print, why doesitnot become publicproperty''itis not in print.itis in manuscript. each manuscript is carefully numbered and trusted to the honour of a passed initiate. we have neverhad a case of one goingwrong 'well' saidi,'it is veryinteresting, and you can go ahead with the next step, whateverit maybe."the'next step' was an astral exami

became successively imperatrixofthe amoun temple and a sufferer from paranoid delusions. she came to believe that the golden dawn was a manifestationofoccult forces bent on destroying christian civilization and accepted absolutely the realityoffel255 kin's astral entities,butwith a vastly different viewoftheir nature.herdelusions,interspersed with a great dealofextremely valu255 able documentary material on the stella matutina, were pub255 lished in 1930 under the titlelight-bearersofdarknessand using the pseudonymof'inquire within. a sequel,thetrailof theserpent,was published in 1936. prior toherrule the amoun temple had as its imperator the revd a. h. e. lee, who had been a member oflsis-urania and was still a close friendofa. e. waite. by1915waite had set up a completely new order, the

about magic and became oneofthe few magicians to earn a successful living fromherbooks. in this she was equalled byherfellowhermesinitiate, israel regardie. as a young man regardiehadacted for a time as secretary to aleister crowley, whom he greatly admired; as a resultofcrowley's influence he produced his first two books,agardeno/pomegranates(1930)andthetreeo/life(1932).thelatter contained much material from thegoldendawn, albeit filtered through crowley, and before its publication regardie sent the rough draft to maiya tranchell-hayes, who had previouslyemanation79loaned him some magical manuscripts. in a letter he told her 'i have the utmost respect for your magical knowledge.theadept255 us minor degree of the g.d. was awarded not for nothing, i know. hence your criticisms will be wort

GILBERT THE MAGICAL MASON

ave not studied.thegerman rosicrucians keep theirtherosicrucians, past and present 43 .olleges and membership entirely secret, they print no trans255 uctions nor even any notices, and it is almost impossible to identify any member. the german groups of rosicrucians now existing are much more immersed in mystic and occult lore than ourselves; they endeavour to extend the human faculties beyond the material towards the ethereal, astral and spiritual worlds: at the present time i understand that they use no formulated ritual, but giveoioavoceteaching, instead of written knowledge. the german collegeshave experienced a notable revival since 1900, and the teachings of rudolf steiner are considered as giving an introduction of their system of occult theosophy. several of steiner's volumes are no

ater,on the occasion when he condemned the priests of baal who could not do likewise- see kingsi.,cap. xviii. blavatsky claims that at the present time the priests of the secret temples of the buddhists in tibet, india, and japan, use asbestos as a wick in lamps, which burn continuously without replenishing. trithemius, libavius, his commentator, and korndorf, about the year 1500, each composed a material, by chemical processes, which they professed would burn for ever. mateer, a reverend missionary, states that he knew of a great golden lamp in a hollow place inside a temple at trevandrum, kingdom of travancore, which he had the best authority for believing had burned continuously for 120 years. the abbe hue, a great traveller, states that he has seen and examined an everburning lamp. by

dcalls attention to the name carystios applied to the asbestine wicks of the lamps in ancient greek temples,anddraws attention to its relatons to chr. of christosandto eucharist, anointed with oil, as to ever burning lamps before the throne, as in the apocalypse. chrs==solarfirechre==sun=heburnedkrs==sun=kupios=cyrusceres=wascalled ta:difera=torch bearing chrs, from this also comes eros in greek, material light coming from ineffable light.thereis a curious reference of asbestos to fire,andthe heat of thesun,intheecstaticjourneytoheavenof kircher, where casmiel,thegenius of this world, gives theodidaktos a boat of asbestos toembarkin for his travels to and on the sun, thecentreof heat. see itinerar1,dialogue1,cap.5.irish lore recounts a mysterious everburning flame in the temple at kildare

vide, and then tace. nature is triune to the ordinary man, although the occultist may be trained to perceive the septenary constitution; and the profound hermetick is cognisant of the decad. nature is visible and external, nature is unseen, concealed, and existing68themagicalmasonas the shade or the type of all that is seen and known. nature has a spiritual essence; behind the astral form and the material image lies the concealed spirit, the vis ab initio, the energy from on high, from the exalted, from the divine essence. man, too, is triune, for man is a copy of the microcosm, which is a reflection of the macrocosm, the greater man 255 man's universe 'that which is below is like that which is above, says the smaragdine tablet, and this hermetic dogma is absolute truth. man has a material

ept of the rosicrucian ideal is the very opposite to theman, miracle, magic69medium. he is living trained vital energy illumined by the spiritual above; the medium is a negative being, the prey of every evil influence, and of anyone with malign passion: he is deceiving and self deceived, the catspaw of every elemental force, and baneful misdirected energy. our existence passes in an atmosphere of material air; matter in the third state. but beyond this, there are other states, even more rare; even science begins to hint at one step beyond the invisible air- the hypothetical ether of the light waves. a true medium indeed, but there is an even rarer state in which we are equally bathed, the akasic so-called astral light, of which our senses are all too gross to form any conception; yet this

GILBERT THE SORCERER AND HIS APPRENTICE

thway of eternal life. and when, like our master, thou art extended on that tree, through suffering and through pain, let thy countenance be raised up towards the light of the holy one to invoke the divine brightness, not for thyself,butfor those who have not yet attained unto the pathways, even though they be thy tormentors.24 the sorcerer and his apprenticebalanced between the spiritual and the material, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation

, the type of the reconciler, remember the symbol of the brazen serpent. mark thou well the difference between the two serpents, for before the serpent of brass of numbers, the serpent of fire could not stand. but at the fall, the serpent of evil arising in the tree surrounded malkuth, and linked her thus into the outer and the qliphoth, for this is the sin of the fall, even the separation of the material plane from the sephiroth through the interposition of the coils of the stooping dragon. thus, therefore, must malkuth be cleansed, and this is the redemp255 tion to come. for also christ expiated not sin till after he had overcome the temptation. but surely all things in the creation are necessary, seeing that one existeth not without the other, and the evil also helpeth the work, for thu

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

hich rolled back the darkness at the birth of the morning of time. the flame-red triangular capitals which crown the summits of the pillars represent the triune manifestation of the spirit of life, the 'three mothers' of the sepher yetzirah, the three alchemical principles of nature, the sulphur, the mercuryandthe salt, and each pillar is surmounted by its own light-bearer, though veiled from the material world. the hieroglyphical figures upon the pillars are taken from the vignettes of the 17th and 125th chaptersofthe 'ritual of the dead' theegyptian'per-m-hru. this celebrated and48 the sorcerer and his apprenticemost ancient work is a collection of mystical hymns and addresses in the form of a species of ceremonial ritual for the use of the soul after death, to enable him to unite himsel

was an undergraduate, and there was much talk of physical manifestations. i was neither a believer nor an unbeliever, i simply wanted to know. i wanted to see, as i said then 'things move about. i had seen maskelyne and cooke, and pepper's ghost, and other clever conjuring tricks. i understood from90thesorcerer and his apprenticemy studies in physics that there might be unknown forces, perfectly material and scientific, accidentally set in motion; and i knew the theories of discarnate entities, whether of the dead, or of non-human beings, who could produce physical results. but wishing to see for myself the manifestations produced, i gladly accepted an invitation to be present at amaterializing seance. this took place in a disused chapel somewhere in blooms255 bury; i forget the address

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

rote learned treatises on every aspect of the physical and natural sciences, and on currency and economics, but also designed mechanical devices as diverse as a fire-engine, machine-gun, flying-machine and submarine. but in 1744 there came a turning point in his life. he had for some years been attempting to demonstrate through his scientific studies that there was a spiritual underpinning of the material universe an attempt that culminated in a spiritual crisis when he felt that that there was a change of state in me into the heavenly kingdom, in an image 1[1. this he believed enabled him to hold conversations with angels, to receive divine revelations as to the true meaning of the scriptures, and to undertake a divine 1[1] for swedenborg s life see: c. o. sigstedt, the smedenborg epic. t

blake, balzac, emerson, yeats, and d. t. suzuki. a detailed discussion of those ideas, and of swedenborgian theology in general is beyond the scope of this paper but certain aspects must be noted in order to make sence of the swedenborgian rite. for swedenborg the physical world is the result of spiritual causes, and the laws of nature are reflections of spiritual laws; thus objects and even the material world are images of their spiritual counterparts. this is his doctrine of correspondences. from this derives the other notion that concerns us: the idea behind the literal, historical meaning of the scriptures is an inner, spiritual sense which sense is drawn out for all to see in swedenborg s expository works. and it was a fascination with those expository works that led to the first cre

new york was extraordinarily active on my behalf in obtaining the letters of beswick and the details of his life from the authorities of the new church in america. i am also grateful to the staff of the chancellor robert r. livingston library of the grand lodge of new york, and to bro. s. brent morris for their help over beswick s masonic career. for details of beswick s life in england, and for material on swedenborg, i am indebted to the revd ian arnold, principal of the new church college at manchester, and to the staff of the swedenborg society in londerthe masonic career of a.e. waite by bro. r. a. gilbert (aqc vol 99 1986) introduction in english freemasonry the seal of a certain distinction attaches to the name of arthur edward waite, while it has proved of such appeal in america t

GILBERT R A THE MASONIC CAREER OF A

wn rituals were to be easier to perform. as a prelude to his swiss journey waite travelled to scotland to receive the early grand rite of 47 which he felt would be of some use to him 'so far as cyclopaedias and masonic historians are concerned, this rite is utterly unknown, nor have 1 so much as met with the sequence of its grades. obscure or not, 47 means at least 44 rituals which cannot fail of material for my paper against the time when i shall unsay all that has till now been said as to the symbolic builders 69[69. his visit did not begin well 'my projected journey to scotland. took place by the midnight train on friday and i reached kilmarnock in the early morning, as might well have been expected, amidst drenching rain'70[70. and it was afternoon before he met his host, colonel spenc

the academic world had at last recognized his ability. by the time of the visit waite had retired from virtually all masonic activity and spent his days revising his works on the secret tradition. the last of these was the secret tradition in freemasonry, which was published in 1937; it was more than a simple revision of his earlier work. it incorporated much of emblematic freemasonry (1925) and material from the brotherhood of the rosy cross and, in his own words 'it is so altered, extended and transformed that it may claim to be a new undertaking and to supersede in fact that which it preserves in name'113[113. for all its transformations, and its attempt to be less cavalier over matters of fact, the book is still principally a restatement of waite's thesis that the essence of masonry l

GLOBAL FREEMASONRY

imental insistence since these books refuted such ideologies from their very foundations. all contemporary movements of denial are now ideologically defeated, thanks to the collection of books written by harun yahya. there is no doubt that these features result from the wisdom and lucidity of the qur'an. the author modestly intends to serve as a means in humanity's search for god's right path. no material gain is sought in the publication of these works. considering these facts, those who encourage people to read these books, which open the "eyes" of the heart and guide them to become more devoted servants of god, render an invaluable service. meanwhile, it would just be a waste of time and energy to propagate other books which create confusion in peoples' minds, lead man into ideological

h are written solely for the good pleasure of god. all the books of the author are extremely convincing, so, for those who want to communicate the religion to other people, one of the most effective methods is to encourage them to read these books. it is hoped that the reader will take time to look through the review of other books on the final pages of the book, and appreciate the rich source of material on faith-related issues, which are very useful and a pleasure to read. in them, one will not find, as in some other books, the personal views of the author, explanations based on dubious sources, styles unobservant of the respect and reverence due to sacred subjects, or hopeless, doubt-creating, and pessimistic accounts that create deviations in the heart. j introduction..8 i. from the te

e history of the templars in great detail. for that reason, we will now offer just a summary. for, as we analyze the roots of masonry, and the influence that it has had on the world, we discover the meaning of "global freemasonry" g no matter how much some may insist that the crusades were military expeditions carried out in the name of the christian faith, fundamentally, they were undertaken for material gain. in a period when europe was experiencing great poverty and misery, the prosperity and wealth of the east, especially of the muslim in the middle east, attracted the europeans. this inclination took on a religious facade, and was ornamented with the symbols of christianity, though, in actuality, the idea of the crusades was born out of a desire for worldly gain. this was the reason f

e eastern ports. large numbers of poor people joined the expeditions simply to escape the hardships of their normal lives."1 along the way, this greedy mass slaughtered many muslims, and even jews, in hopes of finding gold and jewels. the crusaders even cut open the stomachs of those they had killed to find gold and precious stones the victims may have swallowed before they died. so great was the material greed of the crusaders that they felt no qualms in sacking the christian city of constantinople (istanbul) during the fourth crusade, when they stripped off the gold leaf from the christian frescoes in the hagia sophia. after a long and difficult journey, and much plunder and slaughter of muslims, this motley band called crusaders reached jerusalem in 1099. when the city fell after a sieg

curred in many different stages. as soon as they had encountered a pagan people, this leaning towards heretical belief appeared and, as the verse maintains, they said "moses, give us a god just as these people have gods (qur'an, 7: 138) what they said to their prophet "moses, we will not believe in you until we see god with our own eyes (qur'an, 2: 55) reveals that they were inclined to worship a material being that they could see, as their pagan religion provided the egyptians with. the tendency of the israelites to the paganism of ancient egypt, that we have here outlined, is important to understand and gives us some insight into the corruption of the text of the torah and the origins of the kabbalah. when we consider these two topics carefully, we will see that, at their source, is foun

GNOSTIC CATECHISM

wn rituals were to be easier to perform. as a prelude to his swiss journey waite travelled to scotland to receive the early grand rite of 47 which he felt would be of some use to him 'so far as cyclopaedias and masonic historians are concerned, this rite is utterly unknown, nor have 1 so much as met with the sequence of its grades. obscure or not, 47 means at least 44 rituals which cannot fail of material for my paper against the time when i shall unsay all that has till now been said as to the symbolic builders 69[69. his visit did not begin well 'my projected journey to scotland. took place by the midnight train on friday and i reached kilmarnock in the early morning, as might well have been expected, amidst drenching rain'70[70. and it was afternoon before he met his host, colonel spenc

the academic world had at last recognized his ability. by the time of the visit waite had retired from virtually all masonic activity and spent his days revising his works on the secret tradition. the last of these was the secret tradition in freemasonry, which was published in 1937; it was more than a simple revision of his earlier work. it incorporated much of emblematic freemasonry (1925) and material from the brotherhood of the rosy cross and, in his own words 'it is so altered, extended and transformed that it may claim to be a new undertaking and to supersede in fact that which it preserves in name'113[113. for all its transformations, and its attempt to be less cavalier over matters of fact, the book is still principally a restatement of waite's thesis that the essence of masonry l

GNOSTIC HANDBOOK

ise. man is chained by his attachment to his perceptions which are based on materialism and rationalism. the only reality he sees is a reflection and this reflection creates an illusionary world around him. the true source of what he perceives is found in the world of ideals and yet he cannot even contemplate this source since his view of reality is conditioned by his belief in the primacy of the material world. the world of ideals is the real source of wisdom but to appreciate this world, we must expand our understanding of reality from the limited perceptions of sense to a multifaceted universe of many dimensions and realities, we must move from the mountains of earth to the "great chain of being. this "chain of being" we will discuss further in this work, in the meantime, we need to con

s that are behind or beyond the secular, they are core religious wisdom available to the few. they are occult in that they are secret, hidden or unknown. they are religious in the sense that religion means "to bind back "to return to the source or origin. these teachings are those which lead back to the world of ideals from which we have become alienated. the reference point for modern man is the material world, he judges life by his perceptions and acts accordingly. his life is hence governed by physical desires and materials requirements. this way of life, whether it be western consumerism or marxist materialism, was created by the development of the (western) scientific worldview, whereby man was removed from his place at the center of the universe and reduced to his new status as an "e

very possible grade up to the ens perfectissimum" great chain of being, arthur lovejoy. modern mans vision of reality can be seen like those locked into plato's cave, he perceives only shadows and presumes these to be real. this is far more dangerous than we admit, for if we limit our reality to our sense alone then we remove all possibility of ethical or spiritual insight and reduce existence to material banality. while psychology may wish to somewhat expand our horizons by positing spiritual equivalents within the mind, it is still reductionist and everything is referenced back to the senses and the material world. if it is from matter we come, then to matter we shall return. a useful allegory may be that of a chess game, the pieces move and we assume they do so of their own volition. we

sentation, the horizontal expansion therefore corresponds to the indefinitude of possible modalities of one and the same state of the being, regarded integrally, and the vertical super-imposition to the indefinite series of states of the total being. symbolism of the cross, rene guenon if we wish to conceptualize the "great chain of being" there is a simple place to start. let us begin by viewing material life as a horizontal line, on this line we have everyday existence, we could even use two lines to refer to the influences of time and space. in any event these occurrences are horizontal, they exist within the experience of time, space and matter and hence exist on the material line. at the same time we can suggest this line is intersected by another, a vertical line, the line of spirit

moves from life to death, beginning to end and repeats again and again, the vertical moves from alpha to omega, from the heights to the depths. this image, the cross, is the primal image of the great chain of being and traditional cosmology. it is pregnant with meaning and within it are the central concepts of gnosticism. if we consider the cross and the intersection between the spiritual and the material, we can also contemplate the variations in ideals between these two extremes. the material emphasises the physical, material and quantitative, while the spiritual emphasises spiritual, ethereal and qualitative. the vertical line represents ethics, content and meaning, the horizontal represents results, activity and relativity. the interface between these two lines is within the "sacred ce

GNOSTIC STUDIES THE GNOSTIC HANDBOOK II GNOSTIC THEURGY

d the absolute queen of society in those ages when it was reserved exclusively for the education of priests and of kings. transcendental magic, eliphas levi. x gnostic theurgy page 13 the timeline where to begin? that is the question. the logical place might be at the beginning, but that opens the biggest can of worms within the gnostic system. for the gnostic, things are not as they seem and the material world is very different from that which is perceived at first examination. if we are to start at the beginning then we have to consider exactly what we are talking about. the beginning of what? the beginning of everything, you may say, but what exactly are we discussing? what is everything? this may seem like semantics, but it is imperative that we understand what we are discussing clearl

k cosmic law, and are expelled from the garden of eden (in gnostic terms the expulsion from eden represents the soul entering matter. there are many variantions on this theme. in some gnostic traditions the force of the universe expands and it s final manifestation is sophia or wisdom. out of a yearning to know the original creator she gives birth to a demi-god, ialdabaoth who in turn creates the material world. he becomes conceited and arrogant, and his creation (matter) becomes fallen and trapped within his dominion. in this legend the god of the old testament is seen as evil and christ is the only emissary of the light world. in another tradition satanel (the fallen one) creates the physical world, but his creation is sterile and marred. yahweh as the emissary of light rectifies this fa

re was no conflict. after the alpha event, all this changed, the lower worlds were decimated and man was banished to a world of matter. this is how death and suffering entered the system. mankind lost communication with the higher spiritual principles and descended into the coils of matter. this change transformed the very essence of the earth stream, a chasm was created between the spiritual and material worlds, and man became the centre of the cosmic battle. while certainly the material world in its beauty still reflects the nature of light, in its transience and pain, it reflects the fact that it has fallen and is under the dominion of darkness. since the spiritual worlds are under the laws of light and the fallen worlds are under the laws of darkness, there is an immense barrier betwee

then as we delve deeper into the mind we find hierarchies of memory (fig 14) while on the surface there exist individual memories. as we go deeper timelines merge and a collective gnostic theurgy page 61 unconscious results. in some sense the first floors of the house might be our own, but the courtyard and library belong to all. as we examine the hierarchy we find strata on strata of unconscious material- familial, national, racial, cultural, human and perhaps even beyond. each strata includes material relevant to that specific focus. within these memory conglomerates are images which have been invested with certain value and certain symbolic power. these are known as archetypes. archetypes according to jung the contents of the personal unconscious is feeling toned complexes, memories bas

n facets of ourselves. the false teachers are personas within the gnostic theurgy page 81 psyche that would draw the gnostic back into the world of the archons. fornication is the desire for union with things of the world and food offered to idols represents the false gods or idols we may have within ourselves. how many gnostics are still beguiled by internal demands for fame, money, achievement, material gain, and family. the promise offered to those who use this centre correctly is the gift of the morning star. the morning star is venus or lucifer and represents the state of "light bearing" this is an allegorical way to represent the awakening of the light or static fields within the gnostic. the church of sardis the church of sardis is the throat or visuddha chakra. it is given the titl

GOETIA LUCIFERIAN

owered it to heights which revival the legends of faust and even horror fiction author h.p. lovecraft and his tales of the macabre. with aleister crowley, whom, in his youth brought forth the shades of the goetia into boleskine and other homes, he did so in an experiment of will. while on the surface, he had appeared to consciously evoke the goetic spirits to appease his carnal desires, and other material quests; subconsciously he was breaking ground for the development of the will. the lemegethon or goetia as it is called is indeed a forbidden yet essential tool in magical practice. in specific areas of what is termed sabbatic or luciferian sorcery and magick, a definitive purpose is expounded in the nature of the goetic spirits. magick as itself is defined to raise one up, to ascend. as

the spirit, and then enters the point to become one with the spirit the very essence inbetween, then the force will be willed by concentration and enchantment (of reciting the binding 28 spell) into the vessel. if sexual evocation, allow the elixir to enter the vessel upon climax. if one is working with a partner, a woman, then she may utilize both male and female sexual fluids to create and give material basis for the spirit. this is not by itself necessary; the solitary magician may conduct successfully this creation or summoning method alone. beware the union of the fluids of the sun and the moon, as it leads to a strong familiar who for the inexperienced, may cause mental stress for the magician. after the evocation and binding of the spirit to the vessel, bury it in a graveyard or som

y the pentacle of solomon have i summoned thee! give unto me a true answer communion depending upon the technique of the summoning, being sexual congress, ceremonial or meditative (black mirror, you will want to envision this spirit outside of the self, in the summoning triangle of spirits. notice the attributes of the spirit, what makes it powerful and what it represents to you. 33 preparing the material basis one may now focus upon the sigil of the spirit, by enflaming the self via envisioning your sexual desire in the form of a black serpent which rises through your spine starting at the base. as it moves up you will enflame yourself more. if with a partner, they shall envision the same to materialize the spirit. begin visualizing what this spirit looks like, feels like and what form it

lphas malphas is the thirty-ninth spirit who appears like a crow, however will take human shape once the magicians requests it. malphas is a might president who is very powerful. he does build high towers like malthus however may also bring you the knowledge of your enemies desires and thoughts. it is required for creation and manifestation of this spirit that one performs a sexual sacrifice (for material basis) for which one would focus on the sigil and consecrate it accordingly. it is known that malphas will deceive the magician if he is not careful. be prepared and be exact in your commands. 56 n raum raum is the fortieth spirit of solomon, who is a great earl. in the black mirror and the evocation circle he appears in the form of a crow, but will appear in a human form if commanded. ra

GOLDEN DAWN RITUALS A

dex avete fraters et sorors. the following is an index to the z.a.m. subgrade of the adeptus minor grade. the z.a.m. grade is divided into subsections and testing is required on each subsection by the current greatly honored chief of the second order. upon passing a particular section of study, an additional section will be delivered to the z.a.m. any advance work or study within the r.r. et a.c. material (received or not of a latter portion of the sub-grade) is discouraged by the greatly honored chiefs of the second order. the minimum time limit in this grade is twenty-four months. when the z.a.m. has completed the required study, only then by privilege and not by right, will the z.a.m. be advanced to the subgrade of theoricus adeptus minor. the circulation of study for all grades and sub

ago had to transcribe everything by hand. this included both drawing and coloring the diagrams. it was much easier to work on one notebook at a time rather than two or three notebooks. hence one individual would work on the documents categorized under the heading of a while another member would be responsible for b and so on. it also safeguarded the order because only a small portion of the grade material was in the hands of any one person at any moment. if an order member fell or moved, then only a small portion of material was lost. today's society is accustomed to working with much more information than people one hundred years ago. there is much to be said about someone so dedicated that he or she would be willing to hand write every lecture and every diagram from 0=0 to 5=6 and beyond

cated that he or she would be willing to hand write every lecture and every diagram from 0=0 to 5=6 and beyond. this type of effort shows great persistence and determination. there is also a greater likelihood that a deeper understanding is acquired when one must earn his or her wings with such efforts. let the adepti of this era therefore develop the courage to patiently learn and understand the material given to him or her. do not just learn the material on a memory basis, but allow it to penetrate deep within your heart so that each letter, each color, and each symbol gives life to a profound meaning and a deeper experience. g.h. frater p.c.a. 7=4 chief of the second order r.r. et. a.c. 1995 3 issued by the chief adepts 'britannia' revised 1895 (additional notes 1995) g.h. frater p.c.a

GOLDEN DAWN RITUALS C C1

l and the complete hexagram symbol 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 as in the manuscript on the pentagram, let the z.a.m. study well the complete symbol of the hexagram. as of the time of this writing, the complete symbol of the hexagram, as taught by our order, remains unpublished and unavailable to the uninitiated. let the z.a.m. study well this lesson and not confuse the material herein with the current published material available. the z.a.m. should create the symbol in its various colors on a black background. this symbol then should be studied and utilized for "skrying in the spirit vision" it should also be utilized in all important magical operations in which the hexagram must be employed. the hexagram is a potent magical symbol that represents the operation

is traced in two triangles. the first triangle commences from the angle of the planet. put simply, begin from the sephira the planet is assigned to. the second triangle of the hexagram commences from the opposite angle of the first triangle. the symbol of the planet is traced in the center. the order has a very specific way of tracing the planetary symbols. this information appears in unpublished material written by s.l. macgregor mathers, g.h. frater s.r.m.d. l k f a c b y y q p as stated earlier, the two triangles are traced from opposite angles on the tree. 8 for the first triangle begin with: for the second triangle begin with: saturn l luna y jupiter k mercury b mars f venus c venus c mars f mercury b jupiter k luna y saturn l note: l takes the place of the tud on the tree. a and the

GOLDEN DAWN RITUALS D

he wand, when using the colored band, should generally be held by the thumb and by two fingers to give it a stable foundation in the hand. it is important that the wand never be leaned or placed in a position where it can easily be knocked over or damaged during temple work. remember, it is necessary in planetary workings to use the proper house for invocation. this was covered in the outer order material, but it is re-emphasized here. again, we will list these as: planet day night l k j k i l c g b 5 d d b c f f a h a e e now, when working with triplicities it is important that we understand the first zodiacal sign of the triplicity or kerubic emblem the kerubic is always the most powerful action of that particular element in the triplicity. for example, in l, we would have b, and in o, w

of that particular element in the triplicity. for example, in l, we would have b, and in o, we would have e. e would bring violent heat, the heat of summer. a, however, would be good for beginnings, of warmth and spring. i would be good for the waning of heat and the entering of the cool period of autumn. so again, it is important that the adept study the zodiacal natures in the outer order grade material, so that if he would want to invoke a particular elemental based on the zodiac, or in other words, infused with zodiacal energies, he can become more specific. this gives the adept many more specifics than it does for an outer order member, for the outer order member is only taught the elementals of m, l, n and o. the adept can actually create elementals that have the nature of b, the nat

al matters and for all sephirotic influences as well. let us never confuse a sephiroth with one of the heavens of assiah, or with a planet or a zodiacal. all sephirotic influences should be invoked with the white band held on high. the white band is also employed for rising in the planes. 4 when working with mundane matters, you will use the black portion of the lotus wand, as this deals with the material and the physical world. the symbology of the lotus the inner ten petals refer to the purity of the ten sephiroth. understanding the symbology of the lotus itself is very important. this is, of course, why we hold the white portion of the lotus wand when working with the nature of the sephiroth directly. the middle eight refer to the counter charged or natural and spiritual forces of m and

GOLDEN DAWN RITUALS E

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

GOLDEN DAWN RITUALS ENOCHALL

yellow q crimson yellow-green r orange blue c red green t indigo yellow-orange the back portion should be black on white. the edges along the side may be gold. before moving on, it should be noted that the adept should have an understanding of the position of the letters on the petals (see the diagram with this lessoraenochian dictionary 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 this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 enochian a: in/ of/ on/ the

GOLDEN DAWN RITUALS G

ahaozpi aapdoce slgaiol aczinor aaozaif adoeoet saiinou ahmlicv avtotar anodoin soniznt lzinopo htmorda alndvod laoaxrp liiansa hipotga arinnap ligdisa (please see pronunciation guide for the seniors at the end of this lesson) be this day present with me. bestow upon me (name the element, the strength and purity whereof ye are masters in the elemental forces which ye control, that its outward and material form may remain a true symbol of the inward and spiritual force" fire wand empowering the lesser angle of o let the adept take up the magical sword of the art and recite the following "o thou mighty angel bziza who art ruler and president over the four angels of the fiery lesser quadrangle of o, i invocate thee to impress into this weapon the force and fiery energy of thy kingdom and serv

GOLDEN DAWN RITUALS J

thus gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. jxn: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self-seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. dwh: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor evil-speaking, nor repeating

GOLDEN DAWN RITUALS K

gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order, on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering nor evil-speaking, nor repeating

GOLDEN DAWN RITUALS SADD

the tablet of union: 28 triangle no. 1 queen of swords triangle no. 2 m triangle no. 3 a triangle no. 4 m nearly all the squares of this tablet represent some combined effect of light and life. here, m acts both downwards and upwards. a is not very strong in action when it is here placed; and the queen of swords represents the moist force of a, h of w. therefore, if one could attributed a direct material action unto the squares of the tablet of union, the terrestrial effect would be that of a moist and gentle, scarcely moving, breeze; with a soft vibrating light playing through it, like the most gentle sheet-lightening in summer" it will aid the reader considerably if, when meditating upon these examples, he draws the pyramid with the triangles so that he can refer to it at a moment's not

GOLDEN DAWN RITUALS U1

ng the call of the 30 aethyrs. 1. lil 11. ich 21. asp 2. arn 12. loe 22. lin 3. zom 13. zim 23. tor 4. paz 14. vta 24. nia 5. lit 15. oxo 25. vti 6. maz 16. lea 26. des 7. deo 17. tan 27. zaa 8. zid 18. zen 28. bag 9. zip 19. pop 29. rii 10. zax 20. chr 30. texriu1 the secret wisdom of the lesser world or microcosm by g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of 2 the microcosmic man thou shalt know that the whole sphere of sensation which surroundeth the whole physical body of man is called "the magical mirror of the universe" for therein are represented all the occult forces of the universe projected as on a sphere, convex to the outer, but concave to the m

sition. for the automatic consciousness is the translator of the ruach unto the nephesch. from twklm is formed the whole physical body under the command and presidency of the nephesch. the nephesch is the subtle body or the refined astral light upon which, as on an invisible pattern, the physical body is extended. the physical body is permeated throughout by the rays of the ruach, of which is the material completion. the nephesch shineth through the material body and formeth the magical mirror or sphere of sensation. this magical mirror or sphere of sensation is an imitation or copy of the sphere of the universe. the space between the physical body and the boundaries of the sphere of sensation, is occupied by the ether of the astral world. that is to say, the container or recipient of the

this magical mirror or sphere of sensation is an imitation or copy of the sphere of the universe. the space between the physical body and the boundaries of the sphere of sensation, is occupied by the ether of the astral world. that is to say, the container or recipient of the astral rays of the macrocosm. the nephesch is divided into seven palaces, combining the sephirotic influence in their most material forms. that is, the world of passions dominated by the ruach, or by the world which is beyond. or otherwise said its sephiroth are passionate, expressing a passionate dominion. thus, its three supernal sephiroth, rtk, hmkj and hnyb are united in a sense of feeling and comprehending impressions. its dsj is expressed by laxity of action, and its hrwbg by violence of action. its trapt is exp

e of feeling and comprehending impressions. its dsj is expressed by laxity of action, and its hrwbg by violence of action. its trapt is expressed by, more or less, sensual contemplation of beauty and love of vital sensation. its dwh and jxn is expressed by physical well-being and health. its dwsy is by physical desire and gratification. its twklm, by absolute increase or dominion of matter in the material body. the nephesch is the real, actual body of which the material body is only the result through the action of the ruach, which by aid of the nephesch, formeth the material body by the rays of the ruach, which do not ordinarily proceed beyond the limits of the physical body. that is to say, in the ordinary man, the rays of the ruach rarely penetrate into the sphere of sensation. shining

GOLDEN DAWN RITUALS U3

touches the twklm of the nephesch which is its rtk. tremble, therefore, at the evil forces which be in thy own evil persona. and, as above the rtk of a man are his angelic and other forms, so below the twklm of the evil persona are awful forms, dangerous even to express or think of. du2 u3 u4 u5 task to be undertaken by the adeptus minor r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 u3 this, then, is the task

strength unto his physical base of action. this mystery shalt thou keep from the knowledge of the first order, and still more from that of the outer world, that is a formula, seeing that it is a dangerous secret. now then shalt thou begin to understand the saying "he descendeth into hell" and also to comprehend in part this strength, and thus to begin to understand the necessity of evil unto the material creation. wherefore, also, revile not overmuch the evil forces, for they also have a place and a duty, and in this consisteth their right to be. but check their usurpation, and cast them down unto their plane. unto this end, curse them by the mighty names if need be, but thou shalt not revile them for their condition, for thus also shalt thou be led into error. 3 u5 there is also a great

cess whereby the lower will and the higher will begin to work in harmony for magical purposes. these magical purposes will always be in accordance with the divine, for it is written "not unto my name but unto thy name be the power and the glory" study well this lesson, for it is the nature of the human animal to pass over such a seemingly simplistic lesson and want to dig deeper into more complex material. but in this writing is deeply hidden secret mysteries that must be meditated on in order for it to be understood. remember, as an adeptus minor our task is to become more than human and to gradually raise ourselves up to the illuminated divine within us. at the same time, the higher genius shall descend, thus, bringing about our highest potential and true angelic and divine naturee u4 sk

GOLDEN DAWN RITUALS U6

s definitely a mystical process. each path develops one simplistically and brings us closer to gnosis with our higher genius. the tree acts as a chart or guide in that it gives us a specific direction and location. in addition, it allows us to project to a location through the use of symbols, colors, names, etamu6 obsession, trance& death 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 this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 obsession always enters thr

GOLDEN DAWN RITUALS U7

is reminds us that a lowly demon posseses more knowledge than all of humankind combined. thus, knowledge not applied is a vain endeavor. obsessions are best conquered through regular and continous effort to maintain guidance from the higher will and the use of the pentagram rituals. g.h. frater n.o.e.l- 7= 4/ 1 7u7 liber hodos chameleonis r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 this is the gbook of the pa

, and the name of the order of angels is \ylara, the strong and mighty ones who are also called the order of thrones. the angel lphy is also referred unto hnyb. in hmkj is the radix of blue and thence is there a blue color pure and primitive, and glistening with a spiritual light which is reflected unto dsj. and the sphere of its operation is called qdx,or justice, and it fashioneth the images of material things, bestowing peace and mercy; and it ruleth the sphere of the action of the planet k. and la is the title of a god strong and mighty, ruling in glory, magnificence and grace. and the archangel of dsj is layqdx, the prince of mercy and beneficence and the name of the order of angels is \ylmcj, brilliant ones, who are also called the order of dominions or dominations. the sephira dsj i

GOLDEN DAWN RITUALS VENUSZAM16

as the many other symbols related to venus in flashing colors.this is now covered with a black veil, and bound thrice with a cord so that hagiel shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence hagiel, in order that spiritual vision may be mine, and that it may assist us to overcome all obsticles of both a spiritual and material nature so that this order may grow with great rapidity and thus, may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of yhvh tzboath, to consecrate in due ceremonial form this venus talisman. and i assert, that with divine aid, i shall invoke the intelligence hagiel from his abode in nogah t

ndor flows out rejoicing, even unto the ends of the earth" step 32 take up the talisman, pass to between pillars and, formulate an astral banner of the east about it. say "behold ye powers and forces of nogah which i have invoked. take witness that i have duly consecrated this creature of talismans with the aid of hagiel, the intelligence of nogah, that it may aid me to overcome all spiritual and material obstacles, and by the exaltation of my higher nature assist me in my path to the light divine" step 33 wrap the talisman in silk or linen, put it away "in the name of yhshvh the redeemer, i do now suffer all spirits bound by this ceremony no longer needed in the service of this telesmata, to depart in 12 peace unto their places. may the blessings of yhshvh, be with you now and forever mor

GOLDEN DAWN RITUALS Z1

, with his arms stretched out in the form of a calvary cross, vibrate a divine name, bringing with the formulation thereof a deep inspiration into his lungs. let him retain the breath then mentally pronouncing the name in his heart, so as to combine it with the forces he desires to awaken. he then sends it downwards through his body past dwsy, not resting there, but taking his physical life for a material basis, and sends it on into his feet. there he shall again momentarily formulate the name- then, bringing it rushing upwards into the lungs, then shall he breathe it forth strongly, while vibrating that divine name. he will send his breath steadily forward into the universe so as to awaken the corresponding forces of the name in the outer world. standing with his arms out in the form of a

GOLDEN DAWN RITUALS Z2

d that he fail not to perform that which he hath been commanded. 7 w. he then dismisses that spirit by any suitable form, such as those used in the higher grades of the outer. and, if he will not go, then shall the magician compel him by forces contrary to his nature. he must allow a few minutes for the spirit to dematerialize the body in which he hath manifested, for he will become less and less material by degrees. note well that the magician (or his companions if he has any) shall never quit the circle during the process of evocation, or afterwards, until the spirit hath quite vanished. seeing that in some cases, and with some constitutions, there may be danger arising from the astral conditions, and currents established, without the actual intention of the spirit to harm, although if o

form the lesser banishing rituals both of the pentagram and hexagram. thus, only may he in comparative safety quit the circle. note: get the spirit into a white triangle outside the midheaven, then shall he speak the truth of necessity. h consecration of talismans a. the place where the operation is done. b. the magical operator. c. the forces of nature employed and attracted. d. the telesmata or material basis. e. in telesmata, the selection of the matter to form the talisman; the preparation and arrangement of the place. the drawing and forming of the body of the talisman. in natural phenomena, the preparation of the operation; the formation of the circle, and the selection of the material basis, such as a piece of earth, a cup of n, a flame of o, a pentacle, or the like. f. the invocati

sman; the preparation and arrangement of the place. the drawing and forming of the body of the talisman. in natural phenomena, the preparation of the operation; the formation of the circle, and the selection of the material basis, such as a piece of earth, a cup of n, a flame of o, a pentacle, or the like. f. the invocation of the highest divine forces, winding a black cord around the talisman or material basis covering the same with a black veil, and initiating the blind force therein. name aloud the nature of the talisman or operation. g. the talisman or material basis is now placed towards the west, and duly consecrated with n and o. the purpose of the operation, and the effect intended to be produced is then to be rehearsed in a loud and clear voice. h. placing the talisman or material

ed in a loud and clear voice. h. placing the talisman or material basis at the foot of the altar, state aloud the object to be attained, solemnly asserting that it will be attained, and the reason thereof. i. announcement aloud that all is prepared and in readiness, either for charging the talisman, or for the commencement of the operation to induce the natural phenomena. place a good talisman or material basis within the white triangle 8 on the altar. place bad to the west of same, holding the sword erect in the right hand for a good purpose, or its point upon the center of the triangle for evil. j. now follows the performance of an invocation to attract the desired spirit to the talisman or material basis, describing in the air above it the lineal figures and sigils, etc, with the approp

n or material basis, describing in the air above it the lineal figures and sigils, etc, with the appropriate instrument. then, taking up the talisman in the left hand, let him smite it thrice with the flat of the blade of the sword of art. then, raise it in the left hand (holding erect and aloft the sword in the right hand and stamping thrice upon the earth with the right foot. k. the talisman or material basis is to be placed towards the north, and the operator repeats the oration of the hierophant to the candidate: the voice of the exorcism said unto me, let me shroud myself in darkness, per adventure thus shall i manifest myself in light. i am the only being in an abyss of darkness. from the darkness came i forth ere my birth, from the silence of a primal sleep. and the voice of ages an

GOLDEN DAWN RITUALS Z3

ed before the establishment of equilibrium can occur. therefore, does the hegemon superintend the preparation rather than perform it actually. a triple cord is bound round the body of the neophyte, symbolising the binding and restriction of the lower nature. it is triple in reference to the white triangle of the three supernals. then, also, are the eyes bandaged to symbolize that the light of the material world is but darkness and illusion compared with the radiance of the divine light. the preparation also represents a certain temporary binding and restriction of the natural body. the hierophant, being a member of the second order and therefore initiated into the secret knowledge of the symbolism, shall, together with any officers and members also of the inner order, remember what tremend

earth. let him take the step as if he stamped upon the earth and the earth quaked and rocked beneath him. as it is said, clouds and darkness are round about him- lightenings and thunders the habitation of his feet. its secret name is the step of the avenger. the saluting sign 1. that of groping forward in search of truth. 2. it represents the involution and bringing forward of the light into the material to aid the will of the candidate in his search for and aspiration towards the higher. 3. standing as before described, in the form of the god, and elevating the mind to the contemplation of rtk, take the step like a stroke with the foot, bring the arms up above the head as if touching the rtk. as the step is completed, bring the hands over the head forward. thrust them out direct from the

epresents a concentration of astral light about the person. having given the sign as above, it is a protection against all attack and danger of obsession. to make it yet stronger, the form of the god should be taken. if spiritual force is required, formulate it as if standing on a lotus or rising from it. for force in contemplation and meditation, formulate as if seated upon a lotus, but for more material force, as if standing upon a dragon or a serpent like some statues of harpocrates. as a defence and protection, the sign is as strong as the banishing pentagram, though of a different nature, and as the sign of the enterer represents attack, so does this sign represent defence thereto, as a shield is a defence against the sword. from this sign is a formula of invisibility derived. the sec

projected, is the affirmation of osiris, isis and nephthys- or spirit, d and n. with regard to taking on mentally the forms of the gods, it may here be noted that the process is of great assistance and use in all magical working, whether of invocation or evocation, contemplation, meditation, skrying in the spirit vision, alchemy, etc, for the forms of the gods do here represent a certain symbolic material action of the divine forces. the grip and the password 1. the steps are taken and the grip exchanged simultaneously. they mean seeking guidance in the darkness and silence of the mysteries. 2. it shows that a steady and resolute will, acting in union with good, will accomplish what it desires, no matter how often it fails at first. it indicates the necessity for harmony and brotherly love

GOLDEN DAWN RITUALS ZAM10

itiation through suffering and of spiritual strife against evil, to formulate about me a shroud of concealment. oh ye strong and mighty ones of the sphere of yatbc, ye \ylara, i conjure ye by the mighty name of \yhla hwhy, the divine ruler of hnyb, and by the name of layqpx, your archangel. aid me with your power, in your office to place a veil between me and all things belonging to the outer and material world. clothe me with a veil woven from that silent darkness which surrounds your abode of eternal rest in the sphere of yatbc (pause) come unto me, oh thamaah, goddess of truth and justice who presides over the eternal balance of this hall of dual manifestation of truth. auramooth, come unto me, thou lady of the purifying waters of life. thaum- aesh-neith, come unto me, lady of the consu

agine the results of success. say" let the shroud of concealment encircle me at a distance of eighteen inches from the physical body. let the egg be consecrated with o and n (place the o and n on either side of you "o auramo-oth and thaum-aesh- neith, ye goddesses of the scales of the balance, i invoke and beseech you, that the vapors of this magical n and this consecrating m be as a basis on the material plane for the foundation of this shroud of art" step 14 formulate the shroud mentally. say "i, of the rosea rubea et aurea crucis, do hereby formulate to myself the blue-black egg of hoorpokratist as a shroud of concealment that i may attain knowledge and power for the accomplishment of the great work, and to use the same in the service of the eternal genius. and i bind and obligate mysel

GOLDEN DAWN RITUALS ZAM13

gradually raise and unite myself to my higher and divine genius, and that in this event i will not abuse the great power entrusted to me. netzach: i furthermore solemnly pledge myself never to work at any important symbol without first invocating the highest divine names connected therewith, and especially not to debase my knowledge of practical magic to purposes of evil and self seeking and low material gain or pleasure. if i do this, notwithstanding this my oath, i invoke the avenging angel hua, that the evil and material may react on me. hod: i further promise to support the admission of both sexes to our order on a perfect equality, and that i will always display brotherly love and forbearance toward the members of the whole order, neither slandering, nor evil-speaking, nor repeating

GOLDEN DAWN RITUALS ZAM15

s wand, and the magical sword were made. since we now allow members of the outer order to make their tools, one in each grade, it is appropriate to require the adeptus minor to make and consecrate his/her sword. this in no way changes the classical currents of the order, it just allows a wellinformed and disciplined individual to advance a bit faster. it is our belief, that with all the published material available on magic and the art thereof, this will not pose an undo strain on the adept. the natural order of consecration is as follows: 1. lotus wand 2. rose cross lamen 3. magical sword (this is necessary to consecrate the elemental tools) 4. four elemental tools in the following order: 1. air dagger 2. fire wand 3. water chalice 4. earth pantacle one final note, it is best to consecrat

GOLDEN DAWN RITUALS ZAM16

side is a seal referred to k, represented in flashing colors. this is now covered with a black veil, and bound thrice with a cord so that layphy shall not see the light not move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence layphy, in order that spiritual vision may be mine, and that it may assist me to overcome all obsticles of both a spiritual and material nature so that i may be enabled to perform the great work" step 14 pick up the talisman and place it at the foot of the altar "i, do solemnly pledge myself in the name of la, to consecrate in due ceremonial form this k talisman. and i assert, that with divine aid, i shall invoke the intelligence layphy from his abode in qdx that life and power may be imparted to this talisman to the end t

splendor flows out rejoicing, even unto the ends of the earth" step 32 take up the talisman, pass to between pillars and, formulate an astral banner of the east about it. say "behold ye powers and forces of dsj which i have invoked. take witness that i have duly consecrated this creature of talismans with the aid of layphy, the intelligence of qdx, that it may aid me to overcome all spiritual and material obstacles, and by the exaltation of my higher nature assist me in my path to the light divine" 12 step 33 wrap the talisman in silk or linen, put it away, and announce "in the name of hwchy the redeemer, i do now suffer all spirits bound by this ceremony no longer needed in the service of this telesmata, to depart in peace unto their places. may the blessings of hwchy, hcwhy be with you n

GOLDEN DAWN RITUALS ZAM20

spirit, i beseech thee in the name of hyha and in the tremendous name of strength through sacrifice hwchy, hcwhy, that thou manifest in me. manifest thou unto me, i beseech thee my angel, for thy assistance in the great work so that i, even i, may go forward from that lower selfhood which is in me, unto that highest selfhood which is in god the vast one. manifest thyself unto me, in me, and by a material manifestation i do here offer unto thee the elements of the body of aeshoorist upon the place of foundation. for osiris onnophris hath said 'these are the elements of my body, perfected through suffering and glorified by trial. for the scent of the dying rose is as the suppressed sigh of my suffering, and the flame red fire as the strength of mine undaunted will. the cup of wine is as the

GOLDEN DAWN RITUALS ZAM22

n so that he shall not see the light move until he manifest unto me. i proclaim that this talisman shall be charged by the intelligence, laykn, and that the power of trws shall live there in conformity with my will under the mastery of laykn. i proclaim that through the help of laykn, the spiritual vision of a shall be mine, and that it shall help me overcome all obstacles of both a spiritual and material nature so that i may be enabled to do the great work! step 8 pick up the talisman and place it at the foot of the cubical altar. say: i, frater/soror, do solemnly pledge myself in the name of tudw hwla hwhy, to consecrate in due ceremonial form this a talisman, and that i assert that with divine aid, i shall invoke the intelligence, laykn, and under the mastery of laykn, the spirit of the

kn so that he shall not see the light move until he manifest unto me. i proclaim that this talisman, shall be charged by the intelligence laykn, and that the power of trws shall live there in conformity with my will under the mastery of laykn. i proclaim that through the help of laykn, the spiritual vision of a shall be mine and that it shall help me overcome all obstacles of both a spiritual and material nature so that i may be enabled to do the great work! invocation of the four elements step 1 take up talisman in left hand, circumambulate one time. say: laykn spake unto the exorcist, i am the aspirant to the throne of trapt. i am the intelligence of the sphere of cmc. i have entered the presence of the majesty divine through the power of the mighty name. step 2 after one full circumambu

y splendour flows out rejoicing, even unto the ends of the earth. step 2 take up the talisman, pass between the pillars, formulate an astral banner of the east about it. say: behold ye powers and forces of trapt which i have invoked. take witness that i have duly consecrated this creature of talismans with the aid of laykn, the intelligence of cmc, that it may aid me to overcome all spiritual and material obstacles, and by the exaltation of my higher nature assist me in my path to the light divine. step 3 wrap the talisman in white silk or linen, and put it away. say: in the name of hwchy the redeemer, i do now suffer all spirits bound by this ceremony, no longer needed in the service of this telesmata, to depart in peace unto their places. may the blessing of hcwhy hwchy be with you now a

GOLDEN DAWN RITUALS ZAM24

unted upon a red nemyss that is bordered with emerald. around his waist, ra wears an emerald wrap cloth, belt and purse. he wears upon his wrist and ankles emerald bands stripped with red, and the same coloring applies for his collar. in his left hand, he bears a green phoenix wand and a green ankh in his right. 3t.ceremony of the equinox 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 this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r- 159, fontana, california, 92337. 2 (officers assemble the temp

he lamen in place and the hierophant holds the lamen) hierophant (while holding the lamen of the hiereus "by the power to me committed, i ordain you hiereus of this temple for the ensuing six months, and i pray that from your throne in the west, symbolizing the failing light, you also may lead the fraters and sorors of the order to the full light in the end, and that you and they, in the midst of material gloom, will ever remember that the divine darkness is the same as the divine glory" hiereus (passes to the east of the altar and takes up the sword "by the password, i claim my sword (goes back to throne) hierophant (waits for the hiereus to be seated "let the hegemon come to the east" 11 (hegemon goes to the east to the hierophant) hierophant "by the power to me committed, i ordain you h

GRAHAM HANCOCK FINGERPRINTS OF THE GODS

rue history of the glowing idol that rested 3 ibid, pp. 3-4. 4 mysteries of the mexican pyramids, p. 6. 5 mexico, p. 224. 6 contemporary account cited in mysteries of the mexican pyramids, p. 6. graham hancock fingerprints of the gods 116 in a sacred sanctuary in the mixtec capital achiotlan? we know of this curious object through the writings of a sixteenth-century eyewitness, father burgoa: the material was of marvellous value, for it was an emerald of the size of a thick pepper-pod [capsicum, upon which a small bird was engraved with the greatest skill, and, with the same skill, a small serpent coiled ready to strike. the stone was so transparent that it shone from its interior with the brightness of a candle flame. it was a very old jewel, and there is no tradition extant concerning th

the earth and trod upon it. 8 equally typical of the profligate squandering of the intellectual riches concealed in the mexican past was the shared fate of two gifts given to cortez by the aztec emperor montezuma. these were circular calendars, as big as cartwheels, one of solid silver, and the other of solid gold. both were elaborately engraved with beautiful hieroglyphs which may have contained material of great interest. cortez had them melted down for ingots on the spot.9 more systematically, all over central america, vast repositories of knowledge accumulated since ancient times were painstakingly gathered, heaped up and burned by zealous friars. in july 1562, for example, in the main square of mani (just south of modern merida in yucatan province) fr. diego de landa burned thousands

rge number of central american legends is that the fourth age of the world ended very badly. a catastrophic deluge was followed by a long period during which the light of the sun vanished from the sky and the air was filled with a tenebrous darkness. then: the gods gathered together at teotihuacan[ the place of the gods] and wondered anxiously who was to be the next sun. only the sacred fire [the material representation of huehueteotl, the god who gave life its beginning] could be seen in the darkness, still quaking following the recent chaos. someone will have to sacrifice himself, throw himself into the fire, they cried, only then will there be a sun. 1 a drama ensued in which two deities (nanahuatzin and tecciztecatl) immolated themselves for the common good. one burned quickly in the c

gs, the mica temple is situated around a patio about 1000 feet south of the west face of the pyramid of the sun. directly under a floor paved with heavy rock slabs, archaeologists financed by the viking foundation excavated two massive sheets of mica which had been carefully and purposively installed at some extremely remote date by a people who must have been skilled in cutting and handling this material. the sheets are ninety feet square and form two layers, one laid directly on top of the other.3 mica is not a uniform substance but contains trace elements of different metals depending on the kind of rock formation in which it is found. typically these metals include potassium and aluminum and also, in varying quantities, ferrous and ferric iron, magnesium, lithium, manganese and titaniu

to obtain it, otherwise they could have used the locally available variety more cheaply and simply. mica does not leap to mind as an obvious general-purpose flooring 1 mysteries of the mexican pyramids, p. 202. 2 ibid. the pyramids of teotihuacan, p. 16. 3 the pyramids of teotihuacan, p. 16. 4 encyclopaedia britannica, 8:90, and the lost realms, p. 53. graham hancock fingerprints of the gods 175 material. its use to form layers underneath a floor, and thus completely out of sight, seems especially bizarre when we remember that no other ancient structure in the americas, or anywhere else in the world, has been found to contain a feature like this.5 it is frustrating that we will never be able to establish the exact position, let alone the purpose, of the large sheet that bartres excavated

GREENFIELD ALLEN SECRET CIPHER OF THE UFONAUTS

ufos and a secret cipher-code used by occultists. veteran ufologist greenfield takes his study down an interesting turn by looking into the ciphers of aleister crowley and other early occultists such as meade layne who founded borderland sciences. an interesting study of numerology, ufo contact, men in black, the golden dawn, the shaver mystery, l. ron hubbard, jpl founder jack parsons, and other material. greenfield delves deep into his thesis that certain aspects of the ufo enigma are connected to a cosmic battle between ancient black and white brotherhoods. the last chapter is on working with the cipher. adventures unlimited catalog, summer-fall, 1995, p. 8. i first encountered this interesting book in a catalog for adventures unlimited, ten years ago exactly, when i was receiving mail

of the body of works that have been written by and about aleister crowley, the book of the law, thelema, and other related paradigms. these conclusions had a lot to do with the idea of contact or rather communication: not only with the very same types of entities encountered by crowley and others, but contact with what i came to regard as the authentic tradition. when i first started writing the material that became known as the brethren of the gift, from 1996 to 1997, in its original hand-written manuscript form, i had no access to a computer, or the internet. in fact, i had no access to the majority of my library. much later, i gained access to the internet. i started publishing antiquities of the illuminati, and, one day, found allen greenfield s website. from the first, i felt an affi

here is an authentic tradition, whose initiates (and custodians) contact each other using these ancient tools, and whose contact and communication extends to those in the world of the profanes is not an idea that is new or shocking, certainly, to those of us who have experienced such contacts and/or researched and studied the histories of those who have. yet, there are those who find this sort of material to be disturbing to them. they find that even though they might fancy themselves to be followers of the law of thelema, proclaimed by its prophet aleister crowley, who contacted pr terhuman intelligences such as lam, or aiwass- an early prototype of the now familiar grey alien or e. t. anybody who holds to the very well-founded idea that contact is a key ingredient in the recipe is regard

lines group, organized in kentucky by carla rueckert and the late don elkins. lightlines is one of the few trance channel contactee bodies making no claims for the true nature of its channelings, and known for doing systematic research on the process of communication. elkins was an eastern airline pilot but also an accomplished trance medium, best known for the work eventually published as the ra material. secret cipher of the ufonauts 13 layne, meade, founder of the venerable borderland sciences research foundation. layne was for many years the editor of bsrf s round robin and other journals, and he worked closely with trance channeler mark probert. layne was also a student of the work of frater achad. at one time, layne had been a member of the society of the inner light, a direct offspr

ne time, layne had been a member of the society of the inner light, a direct offspring of the hermetic order of the golden dawn. at the end of the 19th century, this society developed its rituals from certain rosicrucian cipher manuscripts based in the teachings of the third order, or secret chiefs, or ascended masters which are identical with the space people in contact lore. that so much cipher material shows up in and around layne, who was said to be in frequent communication with the great white brotherhood, is highly suggestive that he was one of those who introduced the cipher into ufo trance-channeled contactee lore. layne was also writing about flying discs before kenneth arnold s sightings. he also introduced the idea of channeled masters to ufology. moseley, james w, the founder

GRERALD SCHUELER AN ADVANCED GUIDE TO ENOCHIAN MAGICK

program of magical development that will be satisfactorily suitable for everyone. some readers will be more attracted to the watchtowers, others to the aethyrs. some will advance rapidly and effortlessly in certain areas while others may require more time in those areas before begg ready to advance. for this reason, this manual has been especially designed to present all of the basic theoretical material together with guidelines for practical exercises that would be required for the beginner, the intermediate, and the advanced magician. you, the reader and practicing magician, must familiarize yourself with all of the information contained in this manual and then select those sections that especially appeal to you to work on. the only exception to this rule is the aethyrs which should alw

expressive. both can be easily molded into any desired shape. but the similarities can only be stretched so far. the golden dawn taught the qabalistic doctrine of four worlds or planes as follows: 1. atziluth, the divine world of archetypal ideas. 2. briah, the creative world of the archangels. 3. yetzirah, the astral world of angels and demons. 4. assiah, the physical world, the lowest and most material. these bear striking sinnilarities to the enochian earth, water, air, and fire tablets. you must always remember that the earth tabeet refers to the etheric plane rather than to our physical world. in the same way, the hebrew qabalah equates the lowest sephira, malkuth, with our planet earth. the lowest of the enochian aethyrs, however, is just aboye (i.e, less dense than) the earth and t

nderstanding oneself and one's conditions. it is the art of applying that understanding in actian. aleister crowley,magick in theory and practice there are three primary magical operations. 1. invocation/evocation. the f irst consists of invoking or evoking enochian forces, intel l igent or otherwise. this involves those t radi t ional magical operations wherein deities or demons are brought into material izat ion or physical embodiment under your conscious control. 2. out of body traveling. the second operation consists of leaving the physi cal cosmic plane and traveling through the subtle cosmic planes that surround the earth in your subtle body. this is sometimes called traveling in the astral body, or astral traveling. however, the enochian system views the astral as only one of severa

uickly summarizing the cosmic elemento of the watchtower squares. the pyramid itself is a powerful magical symbol its base is four-sided and thus rooted in forro (four is the number for stability and firmness) while its peak is a single point high above. it represents the magical universe as a graduated expression in time, space, and form of being, from the highest spiritual spheres to the lowest material globes. the pyramid can also represent yourself; the base corresponda to your physical body and the topmost point to your holy guardian angel. as an aid in magical operations using watchtower pyramids, you can make a sample pyramid out of cardboard as follows: cut the pyramid out of while cardboard with a base of about four inches. use a form such as that shown below. foid the cutout at t

de hard copies when needed. whether you use a honre computer or a pen and 77 paper, up-to-date records are asure way for you to progress in a sane and intelligent fashion. update your diary as often as you can, and you will find yourself growing. 78 development of the subtle body within the human body is another body of approxirnately the lame size and shape; but mude of subtler and less illusory material. this body, which is called by various authors the astraldouble, body of light, body of fire, bodyy of desire, fine body, scin-laeca and numberless other names is naturally fitted to perceive objects of its own class. in particular,the phantoms of the astral plane. aleister crowley, magick in theory and practice may the ba (soul) see its khat (physical body. may it rest in its sahu (spiri

GREY W G CONDENSATION OF KABBALAH

and nature in this world. so here we come to ourselves in this world wondering how we got here and asking the eternal question of eh na? again, which brings us back to the ayn oncemore. so the cycle of cosmos seems complete after ten distinct stages. that is the way early kabbalists conceived creation. three pushes of three concepts symbolised as spheres, followed by a final heave which produced material existence. much like the birth-process where after nine months of gestation, one last effort expels the entire result from a mother s body, and a separate yet blood-related soul becomes born. a case of god creating man after his own image and likeness. this four-fold process suited the creative name of god perfectly. yhvh (i was, i am, i will be. three letters with the second re-used as a

nd 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 provided a useful symbology of its own. a gap, or abyss just below this top level of consciousness which clearly indicated the difference between divine and human thinking. it also symbolised our legendary fall by which we were supposed to reach the level of this 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 m

on of it, which proved very practical and based on the soundest principles. once the decimal scheme became clear to non-semites interested in occult philosophy, the tree-idea grew very greatly. it was used chiefly for classifying and coding specific spiritual themes under group-headings, so that each sphere, and later the paths between them, became one of such headings under which vast amounts of material could be stored rather like a filing cabinet or a computer. thus in theory one only had to think hard enough at any heading or key and access could be gained to all that followed in that category of consciousness. of course this meant an enormous amount of work while programming the scheme, but kabbalists thought this well worth the effort for the sake of what they gained from it. if mank

a way of life that inspires a philosophical outlook. most of all kabbalah is a thinking and believing system of the soundest kind, enabling its practitioners to think and believe for themselves out of their own investigations and studies. we become aswe think and believe. kabbalah supplies uswith a practicalmeans of doing just that by giving us the tools for finding beliefs and thoughts. the raw material is our consciousness, while the concepts of the kabbalistic system are both the implements and the book of instructions for using them to build our lives with if we want to find god in and for ourselves. a do-it-yourself kit for that specific purpose. the actual work itself has to be done by the people concerned, and at one time this was called the great work or magnum opus in latin. that

ngel tzafkiel( watcher or observer of god. formatively by the angelic order of the aralim (thrones or seats. expressively by the planet shabetai (saturn. humanly by the supply of unfertilised ova or eggs in the female (here male and female forces meet, mate and fertilise. in a perfect condition of creation this would result in a state of beautiful harmony as at sphere 6, but since the object is a material world, this is pushed out of place by the act, and the gap between god and man becomes the great abyss, across which the lifestream goes to) 4 mercy or generosity. origination governed by god-aspect el (the one. creatively by archangel tzadkiel (righteous of god. formatively by the angel order of the chashmalim (brilliant ones. expressively by the planet tzedek (jupiter, traditional giver

GRIFFIN DAVID MAGICAL EVOCATION OF THE AVERSE FORCES

on for this variation. place the triangle of art in the east of the temple or in the direction usually associated with the force. for example, to evoke the demon of air, set up the triangle of art in the west, the quarter toward which the magician should face to skry to the plane of air. one line of tradition then suggests the use of vast amounts of thick, smoky incense for the entity to use as a material basis to appear. in recent decades, however, research has suggested that the smoke method is but a blind, or "smokescreen" for the actual procedure, which is to place a mirror inside the triangle of art.9 for the latter method, arrange the triangle vertically so that the magician can easily see his or her reflection therein. although the adept should experiment with both methods, research

ngle instead of smoke, since the entity appears together with the reflection of the seer, thus facilitating the projection of psychic contents into the triangle. construct the triangle of art of plywood, and paint it white. paint a black triangle outline about two inches inside the edge, and glue a round mirror in the center. then add the names and sigil in crayon or in any other easily removable material before each ritual. in the following illustration, the triangle of art bears the names and sigil appropriate for the evocation of zazel, the demonic spirit of the planet saturn, which follows in this chapter. the divine name, archangel, angel, intelligence, and sphere appear in hebrew in the outer triangle. the inner triangle contains the name and the sigil of the demon. the names in the

esh into the evil persona, they are, in a sense, equilibrated therein. the evil persona can be rendered a great and strong, yet trained, animal whereupon the man rideth, and it becometh a strength unto his 10 physical base of action..now then shalt thou begin to understand the saying 'he descendeth into hell' and to comprehend in part this strength, and thus to understand the necessity of evil in material creation. wherefore, also, revile not overmuch the evil forces, for they have a place and a duty, and in this consisteth their right to be. but check their usurpation, and cast them down unto their plane."10 10 the golden dawn (the original account of the teachings, rites, and ceremonies of the hermetic order of the golden dawn [1937, revealed by israel regardie, 6th ed (st. paul: llewell

GRIMM JACOB TEUTONIC MYTHOLOGY VOL 3

different versions of the story of dold (quoted on p. 983, are a good illustration of what i meant just now by 'meagre^ and 'luxuriant' bechstein's thuringian legends seem to me only in the last two volumes to attain the true point of view, and to offer something worth having. the legends of samogitia and the mark, collected by reusch and kuhn, satisfy all requirements; they furnish most copious material, and put to shame the notion that any district of germany is poor in popular traditions, which only elude those who know not the right way to approach them. soon pei^haps we shall get collections laid out on the same thoughtful plan from holstein, westphalia, bavaria and tyrol. for denmark too we have a model collection by thiele, whose last edition has only just reached me, and still rem

umerals; our ist, goth, ist, lat. est, gr. evrt, skr. asti; the goth, sa, so, j'ata, as. se, seo, j^eet, on. sa, su ]mt, gr. 6, 7, to, skr. sa, sa, tad; all of them consonances which did not arise, like that' rund' at some definite assignable period, but were there from time immemorial. these examples are well known, and are here chosen merely to make good for mythology also a distinction between material that was common from the first and that which was borrowed and came in later. our scholarship, disloyal to its countiy, inured to outlandish pomp and polish, loaded with foreign speech and science, miserably stocked with that of home, was prepared to subordinate the myths of our olden time to those of greece and rome* as something higher and stronger, and to overlook the independence of g

anguage, together with a stock of newly imported greek and latin terms, there still remained, even for ecclesiastical use, a number of teutonic words previously employed in heathen services, just as the names of gods stood ineradicable in the days of the week; to such words old customs would still cling, silent and unnoticed, and take a new lease of life. the festivals of a people present a tough material, they are so closely bound up with its habits of life, that they will put up with foreign additions, if only to save a fragment of festivities long loved and tried. in this way scandinavia, probably the goths also for a time, and the anglo-saxons down to a late period, retained the heathenish yule, as all teutonic christians did the sanctity of eastertide; and from these two the yule-boar

do without myths had felt the full force of the revolution, that in its turn the old, not wholly extinct, should half unconsciously get interwoven with the irrepressible new. jewish and christian doctrine began to lean towards heathen, heathen fancies and superstitions to push forward and, as it were, take refuge in all the places they found unoccupied by the new religion. here we find christian material in a heathen form, there heathen matter in a christian disguise. as the goddess ostara was converted into a notion of time, so was hellia into one of place. the beliefs of our forefathers about elves and giants got intensified and expanded into angels and devils, but the legends remained the same. wuotan, douar, zio, phol put on the nature of malignant diabolic beings, and the story of th

form: the air melts into wuotan, the hammer into donar, the sword into eor, and sselde (fortune) into wuotan again. the human mind strives to conceive the unfathomable depth of deity in new and ever new ways. some would give our heathenism fetishism for a foundation (p. 104; the truth is, hammer, spear, flint and phallus were but symbols of the divine force, of which there were other types, both material and moral, equally valid. from thing to person, or from person to thing, was in this matter but a step. as the gods change into heroes and are born again, so they sink even into animals; but this precipitate of them would require certain explanations, which i mean to complete once for all in a new treatment of the beastfable. the faster the brood of deities multiplies, the sooner is faith

GRIMM TEUTONIC MYTHOLOGY VOL 2 1883 COMPLETE

iants stand to dwarfs and men has been touched upon in p. 449. by so much of bodily size and strength as man surpasses the elf or dwarf, he falls short of the giant; on the other hand, the race of elves and dwarfs has a livelier intellect and subtler sense than that of men, and in these points again the giants fall far below mankind. the rude coarse grained giant nature is defiant in its sense of material power and might, the sly shy dwarf is conscious of his mental superiority. to man has been allotted a happy mean, which raises him above the giant s intractableness and the dwarf s cunning, and betwixt the two he stands victorious. the giant both does and suffers wrong, because in his stupidity he undervalues everybody, and even falls foul of the gods; j the outcast dwarf, who does discer

em on (blew into him) thene helga 6m (breath, and tha scop he eva fon sine ribbe, adames liana/ the handwriting of this document is only of the 15th cent, but it may have been copied from an older ms. of the emsig code, the code itself being of the 14th cent. 1 this pound of grace conies in so oddly, that i venture to guess an omission between the words, of perhaps a line, which described the 8th material. the two accounts that follow next, after naming eight material ingredients, bring in the holy breath or spirit as something additional, to which this gift of grace would fairly correspond. another as. version, given in suppl, from the saturn and solomon (thorpe s anal. p. 95, ed. kemble p. 180, is worth comparing: here foldan pund becomes flcesc, fyres pund hod, windes p. ceffung, wolcne

which appear in the as. peculiar to the mhg. poem is the derivation of the veins from herbs (wiirzen, and to the as. writer that of the blood from fire, of tears from salt, of the various colours in the eye from flowers, 1 of cold breath from wind, and of sense from grace; which last, though placed beyond doubt by the annexed translation, seems an error not withstanding, for it was purely out of material objects that creation took place; or can the meaning be, that man s will is first conditioned by the grace of god? fitly enough, tears are likened to salt (salsae lacrimae; somewhat oddly the colours of the eye to flowers, though it is not uncommon to speak of an opening flower as an eye. the creation of hearts out of wind is found in the frisian account alone, which is also the only one

be discussed in chap. xxii; meanwhile, if these enu merations are found incomplete, it may be that there were plenty more of such correspondences passing current. if thorr flung a toe into the sky as a constellation, there may also have been tongues that represented stars. the main difference between the scandinavian view and all the others is, as i said before, that the one uses the microcosm as material for the macrocosm, and the other inversely makes the universe contribute to the formation of man. there the whole of nature is but the first man gone to pieces, here man is put together out of the elements of nature. the first way of think ing seems more congenial to the childhood of the world, it is all yeulx, des nues furent les pcnsees, du vent furent les allaines, des pierres furent l

ter was called &ijj,r)ta&gt;p (two-mothered, so the unexplained fable of the nine mothers of heimdallr (p. 234) seems to rest on some similar ground (see suppl. from these earlier creations of gods and giants the edda and, as the sequel will shew, the indian religion distinguish the crea tion of the first human pair. as with adam and eve in scrip ture, so in the edda there is presupposed some material to be quickened by god, but a simple, not a composite one. tre means both tree and wood, askr the ash-tree (fraxinus; the relation of askr to the isco of heroic legend has already been discussed, p. 350. if by the side of askr, the man, there stood 1 e femoribus natus= uravya, uruja, bopp s gloss. 54a. 2 majer s mythol. taschenbuch. 2, 4. 572 creation. an estcja, the woman, the balance wo

H SPENCER LEWIS ROSICRUCIAN MANUAL AMORC 1990

rticle xiv..section 38 the power to amend this constitution, revise it, or modify it is vested exclusively in and reserved to the board of directors of the supreme grand lodge, incorporated, in accordance with the ancient landmarks, principles, and customs of the order which provide that the supreme hierarchy of the order in each jurisdiction shall have this exclusive control and direction of the material and spiritual activities of the order. statutes of the grand lodge and affiliated bodies of a.m.o.r.c. of the worldwide jurisdiction chapter vii publicity and publications section 131 the general propaganda work of the order shall be officially conducted by the supreme grand lodge exclusively, assisted by such other affiliated bodies or committees as the supreme grand lodge may indicate f

be addressed as: the worthy master. he shall be saluted and respected in the same manner as a grand master, as far as form and ceremony are concerned, although amenable to the grand master of his jurisdiction and its grand council. the matre the mother of each lodge holds therein a position akin to that of the master. her station is in the west, where the sun retires in glory, and life closes its material activities and finds sweet repose. she is mother in a material and spiritual sense to the children of each lodge (the fratres and sorores, and to her should be confided those intimate personal problems of life which none but a mother can understand. then she, in turn, may secredy and in strict confidence seek the help of the master of her lodge and such fratres and sorores as can render t

erial activities and finds sweet repose. she is mother in a material and spiritual sense to the children of each lodge (the fratres and sorores, and to her should be confided those intimate personal problems of life which none but a mother can understand. then she, in turn, may secredy and in strict confidence seek the help of the master of her lodge and such fratres and sorores as can render the material or spiritual help necessary. the vestal fire this symbolical furnishing of all lodges and chapters of our order occupies a place directly in front of the steps in the east. the stand, on which the vestal's urn is placed, should be at least 61 cm (two feet) from the steps leading to the east, to permit room for the colombe to stand between it and the east. in the days of old, every lodge w

to that position of the triangle any proper or just position which should not be varied. but the very best.and truthful.explanation for our use of the triangle in this fashion is the fact that it was used by the old mystics of egypt and possibly atlantis, to represent the divine (or so-called spiritual) creations of the universe, while the triangle with the point upward was used to represent the material creations of the world (the pyramids of egypt typify the material triangle) the doctrine of the trinity is an after-creation of the old mystical law of the triangle. by comparing the laws given in our temple lectures regarding the two triangles (in the first degree temple monographs) with this doctrine, one will find at once the similarity, as well as an explanation of why the triangle wi

prepared in such manner that the member can gain a complete comprehension and a usable working knowledge of the rosicrucian teachings. the introductory lessons which neophytes first receive are arranged in two divisions: the first contains six preliminary monographs called "private mandamuses" and the other contains three degrees or "atria" with twelve to seventeen monographs each. supplementary material, experiments, and many practical applications of the principles presented are included [52] in each section. each atrium also has an initiation ritual by which this ceremony can be performed by the neophyte in his own home. these rituals illustrate and demonstrate some of the important rosicrucian teachings. the monographs are constantly being improved, amended, and extended, and members

HAMIL THE ROSICRUCIAN SEER

ce9chapter1introduction1 12secret writing:themagical manuscripts of frederick hockleyr. a.gilbert263 hockley's letters to the irwins 34 4 extracts concerning hockley from the mackenzie- irwin correspondence905 hockley's evidence to the london dialectical society 96 6theburton episode1007 crystaliomancy, or the art of invocating spirits by the crystal1028 excerpts from the crystal mss1099published material129iraising the devil129iievenings with the indwellers of the world of spirits132iiicorrespondence with robert owen 145 iv contributions to the zoist 184contributionsto the zoist221excite him on, his patient having only once gone to sleep during the process. as he has sown, so may he reap. i am, sir, your obedient servant,fred. hockley.croydon,12november1855.[printed inthezoist,no. lii (ja

d or station, ought to be deemed sufficient to strip from their revelations everyparticle of a belief in their being the,result of aspecialinterpositionof the divine will, but leave their statements as to the spirit world to be attested or refuted by subsequent investigations. in m. cahagnet's theorem 'that the soul is an intelligent being or fluid, independent in that (the magnetic) state of the material body, and able to see, hear, feel, and converse with another being at a distance,'mrsandby demurs to the logical accuracy of the termindependent.tomsyelf it appears only to mean that when the body is in a magnetic, cataleptic state, the soul is loosened, untrammelled, and no longer biased or controlled by the material body.thatit is not entirely unconnected with the body is shewn by m. ca

nd.itis impossible that they could do so.theless regret they have at leaving it, and the less their thoughts are fixed on worldly things, the more rapidly they lose consciousness of it in the atmosphere and hades, but none (of those who attain hades) through that are doomed to any punishment, further than their own thoughts.thesoul, for the first time after being disembodied on earth, will take a material shape. it will have the appearance of the human body, withallgrossness,alldeformity removed.itwillbe spiritual,-angelical,-light, even as air,-swift as thought-s-trans255parent,-andyet have a humanform,-theform ofitscreator, and nothing can be morelovelythan that. angels know thattobe perfection; and manhasalwaysthe blessing of this. a spirit, even in his first stage, is so different from

natural mode of forming the human character from birth, by sensible signs, or by seeing the things to be taught, and by familiar conversation between the instructor and instructed?c.a.-ishould recommend that while the character of a child is being formed, it should be secluded with other children, and with but few other persons, and those persons agreeing in their religion and their views of all material subjects.thathis mind should not be overcharged, but gently and pleasantly instilled with things that it could understand according to its age.thatthat training should continue until the child's mind is so far matured as to distinguish alone the good from the bad in nature.thenhe can be sent forth into the world, thoroughly knowing that he has a view of his own on all important subjects.t

comparative interest to you, as it was not until the c. a. became my guardian spirit that i could bring my experiments to anything like satisfactory conclusions.156therosicrucianseerofthe most high we have the distinct assurance that the universe is at his will but a void. proposition2-'thatspace is illimitable' proposition3-'thatit is filledwith the element or elements which are the materials or material of which all separate existences are formed.lc.a.-inthat he is wrong. because in space there is no material for any thing. space is the roominwhich--material may be-.space has no limits; because the whole of creation,-every thing created, known and unknown,-there is room for them all. proposition4-'thatthis element or these elements contain inherent unchangeable qualities' c.a.-icannot un

HANDBOOK OF EGYPTIAN MYTHOLOGY

myth. a new kingdom ostracon gives part of a story in which isis and her attendant scorpions take shelter with a fisherwoman (see serqet in deities, themes, and concepts. this story was used hundreds of years later on magical statues and stelae as part of a sequence of spells to drive out poison. many of the myths now known only from magical texts were probably adapted from other types of source material or from oral tradition. quite a number of spells survive on papyri of the later new kingdom. the harris magical papyrus, now in the british museum, contains a sequence of anticrocodile spells that is full of allusions to myths such as the rape of isis. myths are often thought of as communal artifacts, but in egyptian culture they had many personal applications. another example was the use

gns borrowed from the demotic 44 handbook of egyptian mythology script. most scholars now agree that the traditional wisdom of the egyptian priests and their knowledge of egyptian myth were among the elements that made up the hermetica. some of the hermetica have much in common with the teachings of gnosticism, which promised salvation through gnosis (knowledge) of the self. gnostics rejected the material world as evil, a point of view that was alien to traditional egyptian thought, which had always celebrated the created world as part of the divine order. manicheism, a religious movement that originated in iran, was more sympathetic. its emphasis on a perpetual struggle between the forces of darkness and light could be seen by egyptians as a version of their unending war between chaos and

handbook of egyptian mythology most egyptian chronologies start with a mythical period when egypt and the rest of the world were ruled directly by creator gods. the creator was thought of as living in a palace in egypt, the most favored part of his creation. many cultures have a myth of a lost golden age, when gods or semidivine rulers presided over a world without pain or conflict. the egyptian material only partly fits this pattern. in the reign of ra, the gods, including maat, live on earth, and the creator cares for his creation in person. everything should be in harmony with the divine order, but two things prevent this age from remaining one of perfect peace and joy. first, the sun god gradually grows old; second, there are plots and rebellions against his authority. peace and joy d

second, noon, follows the life cycle of an egyptian king; and the third, night, animates the journey of the sun god through the underworld. a connoisseur video available from argos films and the british film institute. web sites and cd-roms a huge amount of unreliable or downright false information about egyptian mythology and religion is available on line. many web sites run by amateurs feature material from egyptology books that are a century out of date. a selection of trustworthy sites follows. abzu www.oi.uchicago.edu/oi/dept/ra/abzu/ a guide to resources for the study of the ancient near east available on the internet. this site, run by charles e. jones, has many useful links to u.s. libraries, museums, and colleges. 224 handbook of egyptian mythology annual egyptological bibliograp

rd. the complete lists from 1822 to 1997 are on a cd-rom, which can be ordered by e-mail from w.hovestreydt@umail.leidenuniv.nl. bibliography of ancient egypt www.ptahhotep.com frequently updated lists of books, ebooks, and videos on ancient egypt. the site is run by francesca jourdan, who makes helpful comments on many of the entries. the lists do, however, include some occult and lunatic fringe material. centre for computer-aided egyptological research www.ccer.ggl.ruu.nl/ this organization has compiled useful databases such as a list of all known hieroglyphs (4,700. they are publishing a series of twelve multilingual cd-roms on egyptian treasures in europe. each one illustrates and describes 1,500 objects, including numerous representations of deities. order by e-mail from ccer@ccer.nl

HEAVEN HELL

he fantastic and half-savage ideas about the gods and supernatural powers enshrined in the great collection of religious texts called per-em-hru, were inherited by the dynastic egyptians from some of the oldest dwellers in the nile valley. those who died in the faith of osiris believed in the efficacy of the book per-em-hru, and were content to employ it as a "guide" to a heaven which was full of material delights; the number of those who were "followers" of osiris was very large under every dynasty in egypt. on the other hand, from the ivth dynasty onwards there was a very large class who had no belief in a purely material heaven, and this being so, it is not surprising that books of the other world containing the expression of their views should be composed. the principal books of the un

beliefs which flourished in connection with an early form of the ancient cult of osiris in the delta, and p. x with the later form of his worship, after he had absorbed the position and attributes of khenti-amenti, an old local deity of abydos. the two other books, however, are as important, each in its own way, as the "book of the dead" for they throw considerable light on the development of the material and spiritual elements in the religion of egypt, and commemorate the belief in the existence of numbers of primitive gods, who are unknown outside these books. the "book am-tuat" in the form in which we know it, was drawn up by the priests of the confraternity of amen-ra at thebes, with the express object of demonstrating that their god was the overlord of all the gods, and the supreme po

expressions of pious thought about the hereafter which would satisfy both those who accepted the ancient indigenous beliefs, p. 4 and those who were prepared to believe the doctrines which had been promulgated by the priests of the famous brotherhood of ra, the sun-god, who had made their head-quarters in egypt at annu, i.e, on, or heliopolis. the old native beliefs of the country were of a more material character than the doctrines which the priests of heliopolis taught, but it was found impossible to eradicate them from the minds of the people, and the priests therefore framed religious works in such a manner that they might be acceptable both to those who believed in the old animal-gods, tree-gods, plant-gods &c, of egypt, and those who preferred a purely solar cult, such as that of th

of which a version inscribed on a coffin in the berlin museum has been recently published. 1 the rubrical directions of this work show that it was compiled when implicit belief existed in the minds of the egyptians as to the efficacy of p. 13 certain "words of power (hekau) and of pictures of the gods, and it is clear that many portions of it are purely magical, and were intended to produce very material results. thus concerning one passage a rubric says "whosoever knoweth this chapter may have union with women by night or by day, and the heart (or, desire) of the woman shall come to him whensoever he would enjoy her" this rubric follows a text 1 in which the deceased is made to pray for power of generation similar to that possessed by the god beba, and for the will and opportunity of ove

ntroduced the primitive gods of the land into their own system of theology, but assigned to them subordinate positions and powers inferior to those of amen, or amen-ra, as he was called, and the new editions of most of the old religious works which appeared at thebes bore the traces of having been edited in accordance with their views and opinions. in many of its aspects the cult of amen was less material than that of many of the old gods, and the religion of the priests themselves ruthlessly rejected many of the primitive beliefs which survived among the populace p. 19 in general. they were obliged to tolerate and respect the universal belief in osiris as the judge, king, and god of the dead, for they, of course, found it impossible to eliminate from the minds of the people the effect whi

HEKAS

nd thus the grammar of the arte entire. in the various recensions offered to us as accounts of traditional craft practices there is often great emphasis placed upon the antiquity of the spell/rite/technique, etc. but little reference to the actual knowledge encoded in the practice. it is the preservation of the forms irrespective of their function which seems to be foremost in the presentation of material as being old and genuine craft. this is of value from a historical and an antiquarian point of view, but to an initiate of the sabbatic tradition, it is a perspective misaligned to it's nature, and this is perhaps why, in discussions of the sabbatic tradition those who are still using ritual forms designed with a function out of context to their own lives will often cling to these forms a

HELENA BLAVATSKY NIGHTMARE TALES

ed in a german university, i grew up a thoroughmaterialist, a confirmed atheist. i could never have even pictured to myself any beings- least of all a being- above or even outside visible nature, as distinguished from her. hence i regarded everything that couldnot be brought under the strictest analysis of the physical senses as a mere chimera. a soul, i argued, evensupposing man has one, must be material. according to origen's definition, incorporeus- the epithet hegave to his god- signifies a substance only more subtle than that of physical bodies, of which, at best, wecan form no definite idea. how then can that, of which our senses cannot enable us to obtain any clearknowledge, how can that make itself visible or produce any tangible manifestations? accordingly, i received the tales of

thing as anempty, meaningless dream, the effect of my overstrained mind, took possession of me. yes; it was but a lyingvision, an idiotic cheating of my own senses, suggesting pictures of death and misery which had been evokedby weeks of incertitude and mental depression "how could i see all that i have seen in less than half a minute- i exclaimed "the theory of dreams, therapidity with which the material changes on which our ideas in vision depend, are excited in thehemispherical ganglia, is sufficient to account for the long series of events i have seemed to experience. indream alone can the relations of space and time be so completely annihilated. the yamabooshi is for nothingin this disagreeable nightmare. he is only reaping that which has been sown by myself, and, by using someinferna

g thatwas bestial, malignant and hopeless, in this world of misery. no radiant vision of beauty or virtue ever litwith the faintest ray these pictures of awe and wretchedness that i seemed doomed to witness. scenes ofwickedness, of murder, of treachery and of lust fell dismally upon my sight, and i was brought face to facewith the vilest results of man's passions, the most terrible outcome of his material earthly cravings. had the bonze foreseen, indeed, the dreary results, when he spoke of daij-dzins to whom i left "an ingress""a door open" in me? nonsense! there must be some physiological, abnormal change in me. once atnuremberg, when i have ascertained how false was the direction taken by my fears- i dared not hope forno misfortune at all- these meaningless visions will disappear as the

n ingress""a door open" in me? nonsense! there must be some physiological, abnormal change in me. once atnuremberg, when i have ascertained how false was the direction taken by my fears- i dared not hope forno misfortune at all- these meaningless visions will disappear as they came. the very fact that my fancyfollows but one direction, that of pictures of misery, of human passions in their worst, material shape, is aproof, to me, of their unreality "if, as you say, man consists of one substance, matter, the object of the physical senses; and if perceptionwith its modes is only the result of the organization of the brain, then should we be naturally attracted but tothe material, the earthly. i thought i heard the familiar voice of the bonze interrupting my reflections, andrepeating an often

HELENA BLAVATSKY THE KEY TO THEOSOPHY

ts in the world of matter, the creation or universe. a. hence the personified sum and order of known causes and effects; the total of all finite agencies and forces, as utterly disconnected from an intelligent creator or creators, and perhaps "conceived of as a single and separate force"-as in your encyclopedias? q. yes, i believe so. a. well, we neither take into consideration this objective and material nature, which we call an evanescent illusion, nor do we mean by nature, in the sense of its accepted derivation from the latin natura (becoming, from nasci, to be born. when we speak of the deity and make it identical, hence coeval, with nature, the eternal and uncreate nature is meant, and not your aggregate of flitting shadows and finite unrealities. we leave it to the hymn-makers to ca

r "mysteries -ooo- the buddhist teachings on the above q. what does buddhism teach with regard to the soul? a. it depends whether you mean exoteric, popular buddhism, or its esoteric teachings. the former explains itself in the buddhist catechism in this wise: soul it considers a word used by the ignorant to express a false idea. if everything is subject to change, then man is included, and every material part of him must change. that which is subject to change is not permanent, so there can be no immortal survival of a changeful thing. this seems plain and definite. but when we come to the question that the new personality in each succeeding rebirth is the aggregate of "skandhas" or the attributes, of the old personality, and ask whether this new aggregation of skandhas is a new being lik

n q. but who is it that creates each time the universe? a. no one creates it. science would call the process evolution; the pre-christian philosophers and the orientalists called it emanation: we, occultists and theosophists, see in it the only universal and eternal reality casting a periodical reflection of itself on the infinite spatial depths. this reflection, which you regard as the objective material universe, we consider as a temporary illusion and nothing else. that alone which is eternal is real. q. at that rate, you and i are also illusions. a. as flitting personalities, today one person, tomorrow another-we are. would you call the sudden flashes of the aurora borealis, the northern lights, a "reality" though it is as real as can be while you look at it? certainly not; it is the c

42 the key to theosophy- hp blavatsky.txt q. all this does not explain to me how this illusion called the universe originates; how the conscious to be, proceeds to manifest itself from the unconsciousness that is. a. it is unconsciousness only to our finite consciousness. verily may we paraphrase st. john and say: and (absolute) light (which is darkness) shineth in darkness (which is illusionary material light; and the darkness comprehendeth it not. this absolute light is also absolute and immutable law. whether by radiation or emanation-we need not quarrel over terms-the universe passes out of its homogeneous subjectivity onto the first plane of manifestation, of which planes there are seven, we are taught. with each plane it becomes more dense and material until it reaches this, our pla

the other six "earths" or globes, are not on the same plane of objectivity as our earth is; therefore we cannot see them. q. is that on account of the great distance? a. not at all, for we see with our naked eye planets and even stars at immeasurably greater distances; but it is owing to those six globes being outside our physical means of perception, or plane of being. it is not only that their material density, weight, or fabric are entirely different from those of our earth and the other known planets; but they are (to us) on an entirely different layer of space, so to speak; a layer not to be perceived or felt by our physical senses. and when i say "layer" please do not allow your fancy to suggest to you layers like strata or beds laid one over the other, for this would only lead to a

HINE PHIL ASPECTS OF EVOCATION

s creation, where the duration of its existence is defined in terms of the duration of its task, or the fulfilment of a specific condition. the other approach to disassembly is to perform a ritual .reabsorption. of the servitor, mentally drawing it back from it.s task, taking it apart by visualization, taking back the original desire which sparked it.s creation, and taking apart or destroying any material base which you have created for it. whilst classical occult theory has it that if you do not look after your thoughtforms, they will wander around the astral plane annoying people, there is good psychological sense for terminating the .life. of servitors which have completed their assigned task- that you are reclaiming responsibility for that desire-complex which you used to create the se

eclaiming responsibility for that desire-complex which you used to create the servitor. 5. is a name required? the servitor can be given a name which can be used, in addition to its sigil, for creating, powering, or controlling it. a name also acts to further create a servitor.s persona. a name can reflect the servitor.s task, or be formed from a mantric sigil of it.s statement of intent. 6. is a material base required? the material base is some physical focus for the servitor.s existence. this can help to define the servitor as an individual entity, and can be used if you need to recall the servitor for any reason. examples of a material base include bottles, rings, crystals, small figurines as used in fantasy role-playing or figures crafted from modelling compounds. bodily fluids can be

equired? the material base is some physical focus for the servitor.s existence. this can help to define the servitor as an individual entity, and can be used if you need to recall the servitor for any reason. examples of a material base include bottles, rings, crystals, small figurines as used in fantasy role-playing or figures crafted from modelling compounds. bodily fluids can be applied to the material base to increase the perceived link between creator and entity. this is very much a matter of personal taste. alternatively, the servitor can remain freely mobile as an aetheric entity. i tend to find that one-shot, task-specific servitors can be left as aetheric entities, whilst for entities which have more of 18 along-term use, a material base is often helpful. for others, it might be p

of the core associations which one builds up for a servitor. it is also possible to link a servitor to a specific smell, such as a perfume or essential oil, so that each time the oil is applied, the servitor is activated. this can be particularly useful when creating servitors for general healing, protection, or enhancement of a particular mood. a dab of the perfume can be put onto the servitor.s material base, and the perfume should be inhaled during the launch of the entity. 7. is a specific shape required? servitors can be created to have any desired shape, from tiny homunculi to morphic spheres capable of extruding any required appendage. the shape you choose to identify with this particular thought-form can add another level of representational identity to the entity. a common practic

have been interpreted by those who encounter them as ufos or spectral manifestations. the occurrence of these phenomena is commonly found to be specific to a particular region. the lights often .follow. cars, or are reported by observers to behave .as though they were being guided. or were intelligent. deveraux notes that outbreaks of el phenomena are sometimes associated with columns of gaseous material, which can be interpreted by observers as .white lady. type ghosts. researchers in the field of earth mysteries hypothesise that the source of such light-forms is the tectonic activity of the earth, where stress along fault lines combines with other factors to emit light phenomena in the area around the fault line. deveraux notes that medieval tin and copper miners actually looked for the

HINE P OVEN READY CHAOS

orcerors (sns) who later became entwined with the first stirrings of the punk movement. some of pete carroll s early writings on chaos was published in the new equinox, published by ray sherwin, in which the first adverts proclaiming the advent of the illuminates of thanateros (iot) magical order appeared. interestingly enough, there is no mention of the term chaos in the earliest versions of iot material. ray sherwin s morton press then issued pete carroll s liber null, and sherwin s own the book of results, which expounded the very practical method of sigilisation as 9 oven-ready chaos developed by austin osman spare, which has become one of the core techniques associated with chaos magic. the early growth of chaos magic was characterised by a loose network of informal groups who came to

ly self-supporting. chaos international survived five different editorial changes, after which it passed into the hands of ian read, who has had the job of producing it ever since. chaos international has now matured into one of the best all-round magazines of innovative magical ideas. nox magazine emerged out of the wilds of south yorkshire to serve up a mixed brew of chaos magic, left-hand path material and thelemic experimentation, which matured into one of the best magazines publishing experimental magic from a wide variety of sources. since its inception, it has grown from being an a5 fanzine to paperback book status. 12 phil hine joel birroco s chaos introduced a situationist perspective into the chaos debate, predicted the glamour for chaos-isms as experimentation turned inevitably

HOMSI

dreams. as a public service, a former member of the inner circle of homsi/eogd and one of the original compilers of its correspondence course, graciously made the original version of the homsi/eogd (then egd correspondence course available for free to download over the internet. it is the sincere wish of many former members of homsi/eogd that the internet publication and free distribution of this material will prevent the tragedy which happened to them at the hands of homsi/eogd from happening to others. download the homsi/eogd (formerly egd/hogdi) correspondence course free here! 0=0 1=10 2=9 3=8 4=7 5=6 original compiler stated: i would like to emphasize that this is homsi/hogdi materials, and that i am one of the original compilers. and published the following opinion from his attorney

HOWE THE ALCHEMIST OF THE GOLDEN DAWN

quite agree with you that india ought to help herself and not come upon england. weare both as well as usual and as well as can be expected in this damp valley. mrs ayton joins me in kind regards to mrs gardner and yourself, and we wish you a merry xmas and a happy new year, and success in business and occultism too. in haste. the letters i i.e, lives of the alchemystical philosophers, based upon material colleaed in 1815 and supplemented by recent researches, oc (redway, 47 it would be rather awkward publishing only a part of "lives of a1chemistical philosophers. it seems to me it should be the whole [a. e] waite has forestalled us in publishing only part, and this makes it difficult to publish his leavings. of course, he is only a hack writer, and does it for a living, and is obliged to

HP LOVECRAFT A DARK LORE

by so elderly a man, was responsible for the end. at the time i saw no reason to dissent from this dictum, but latterly i am inclined to wonder- and more than wonder. as my great-uncle's heir and executor, for he died a childless widower, i was expected to go over his papers with some thoroughness; and for that purpose moved his entire set of files and boxes to my quarters in boston. much of the material which i correlated will be later published by the american archaeological society, but there was one box which i found exceedingly puzzling, and which i felt much averse from showing to other eyes. it had been locked and i did not find the key till it occurred to me to examine the personal ring which the professor carried in his pocket. then, indeed, i succeeded in opening it, but when i

he returned to his quarters in three days; but to professor angell he was of no further assistance. all traces of strange dreaming had vanished with his recovery, and my uncle kept no record of his night-thoughts after a week of pointless and irrelevant accounts of thoroughly usual visions. here the first part of the manuscript ended, but references to certain of the scattered notes gave me much material for thought- so much, in fact, that only the ingrained skepticism then forming my philosophy can account for my continued distrust of the artist. the notes in question were those descriptive of the dreams of various persons covering the same period as that in which young wilcox had had his strange visitations. my uncle, it seems, had quickly instituted a prodigiously far-flung body of inq

of huge fore paws which clasped the croucher's elevated knees. the aspect of the whole was abnormally life-like, and the more subtly fearful because its source was so totally unknown. its vast, awesome, and incalculable age was unmistakable; yet not one link did it shew with any known type of art belonging to civilisation's youth- or indeed to any other time. totally separate and apart, its very material was a mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and no member present, despite a representation of half the world's expert learning in this field, could form the least notion of even their remotest linguistic kinship. they, like t

mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and no member present, despite a representation of half the world's expert learning in this field, could form the least notion of even their remotest linguistic kinship. they, like the subject and material, belonged to something horribly remote and distinct from mankind as we know it. something frightfully suggestive of old and unhallowed cycles of life in which our world and our conceptions have no part. and yet, as the members severally shook their heads and confessed defeat at the inspector's problem, there was one man in that gathering who suspected a touch of bizarre familiarity in the

it will be a total effacing of the results of a mere chance which fixed my eye on a certain stray piece of shelf-paper. it was nothing on which i would naturally have stumbled in the course of my daily round, for it was an old number of an australian journal, the sydney bulletin for april 18, 1925. it had escaped even the cutting bureau which had at the time of its issuance been avidly collecting material for my uncle's research. i had largely given over my inquiries into what professor angell called the "cthulhu cult, and was visiting a learned friend in paterson, new jersey; the curator of a local museum and a mineralogist of note. examining one day the reserve specimens roughly set on the storage shelves in a rear room of the museum, my eye was caught by an odd picture in one of the old

HP LOVECRAFT AT THE MOUNTAINS OF MADNESS

e antarctic season- or longer, if absolutely necessary- would permit, operating mostly in the mountain ranges and on the plateau south of ross sea; regions explored in varying degree by shackleton, amundsen, scott, and byrd. with frequent changes of camp, made by aeroplane and involving distances great enough to be of geological significance, we expected to unearth a quite unprecedented amount of material-especially in the pre-cambrian strata of which so narrow a range of antarctic specimens had previously been secured. we wished also to obtain as great as possible a variety of the upper fossiliferous rocks, since the primal life history of this bleak realm of ice and death is of the highest importance to our knowledge of the earth s past. that the antarctic continent was once temperate an

ted out what looked like lava on the snowy slope, remarking that this mountain, discovered in 1840, had undoubtedly been the source of poe s image when he wrote seven years later- the lavas that restlessly roll their sulphurous currents down yaanek in the ultimate climes of the pole- that groan as they roll down mount yaanek in the realms of the boreal pole. danforth was a great reader of bizarre material, and had talked a good deal of poe. i was interested myself because of the antarctic scene of poe s only long story- the disturbing and enigmatical arthur gordon pym. on the barren shore, and on the lofty ice barrier in the background, myriads of grotesque penguins squawked and flapped their fins, while many fat seals were visible on the water, swimming or sprawling across large cakes of

ally destructive temperatures or windstorms. for the most part, the thermometer varied between zero and 20 or 25 above, and our experience with new england winters had accustomed us to rigors of this sort. the barrier camp was semi-permanent, and destined to be a storage cache for gasoline, provisions, dynamite, and other supplies. only four of our planes were needed to carry the actual exploring material, the fifth being left with a pilot and two men from the ships at the storage cache to form a means of reaching us from the arkham in case all our exploring planes were lost. later, when not using all the other planes for moving apparatus, we would employ one or two in a shuttle transportation service between this cache and another permanent base on the great plateau from six hundred to se

raculous, evidently owing to limestone action. no more found so far, but will resume search later. job now to get fourteen huge specimens to camp without dogs, which bark furiously and can t be trusted near them "with nine men- three left to guard the dogs-we ought to manage the three sledges fairly well, though wind is bad. must establish plane communication with mcmurdo sound and begin shipping material. but i ve got to dissect one of these things before we take any rest. wish i had a real laboratory here. dyer better kick himself for having tried to stop my westward trip. first the world s greatest mountains, and then this. if this last isn t the high spot of the expedition, i don t know what is. we re made scientifically. congrats, pabodie, on the drill that opened up the cave. now wil

rock disintegration. but it was the mountainside tangle of regular cubes, ramparts, and cave mouths which fascinated and disturbed us most. i studied them with a field glass and took aerial photographs while danforth drove; and at times i relieved him at the controls- though my aviation knowledge was purely an amateur s- in order to let him use the binoculars. we could easily see that much of the material of the things was a lightish archaean quartzite, unlike any formation visible over broad areas of the general surface; and that their regularity was extreme and uncanny to an extent which poor lake had scarcely hinted. as he had said, their edges were crumbled and rounded from untold aeons of savage weathering; but their preternatural solidity and tough material had saved them from oblite

HP LOVECRAFT BEYOND THE WALL OF SLEEP

we know, and of which only the slightest and most indistinct memories linger after waking. from those blurred and fragmentary memories we may infer much, yet prove little. we may guess that in dreams life, matter, and vitality, as the earth knows such things, are not necessarily constant; and that time and space do not exist as our waking selves comprehend them. sometimes i believe that this less material life is our truer life, and that our vain presence on the terraqueous globe is itself the secondary or merely virtual phenomenon. it was from a youthful revery filled with speculations of this sort that i arose one afternoon in the winter of 1900-01, when to the state psychopathic institution in which i served as an intern was brought the man whose case has ever since haunted me so unceas

HP LOVECRAFT HERBERT WEST REANIMATOR

artificially nourished tissue obtained from the nearly hatched eggs of an indescribably tropical reptile. two biological points he was exceedingly anxious to settle- first, whether any amount of consciousness and rational action be possible without the brain, proceeding from the spinal cord and various nerve-centres; and second, whether any kind of ethereal, intangible relation distinct from the material cells may exist to link the surgically separated parts of what has previously been a single living organism. all this research work required a prodigious supply of freshly slaughtered human flesh- and that was why herbert west had entered the great war. the phantasmal, unmentionable thing occurred one midnight late in march, 1915, in a field hospital behind the lines of st. eloi. i wonder

even amidst that babel of the damned. among these sounds were frequent revolver-shots- surely not uncommon on a battlefield, but distinctly uncommon in an hospital. dr. west s reanimated specimens were not meant for long existence or a large audience. besides human tissue, west employed much of the reptile embryo tissue which he had cultivated with such singular results. it was better than human material for maintaining life in organless fragments, and that was now my friend s chief activity. in a dark corner of the laboratory, over a queer incubating burner, he kept a large covered vat full of this reptilian cell-matter; which multiplied and grew puffily and hideously. on the night of which i speak we had a splendid new specimen- a man at once physically powerful and of such high mentali

HP LOVECRAFT HISTORY OF THE NECRONOMICON

etas burnt by patriarch michael 1050 (i.e, greek text. arabic text now lost. olaus translates gr. to latin 1228 1232 latin ed (and gr) suppr. by pope gregory ix 14. black-letter printed edition (germany) 15. gr. text printed in italy 16. spanish reprint of latin text- this should be supplemented with a letter written to clark ashton smith for november 27, 1927: i have had no chance to produce new material this autumn, but have been classifying notes& synopses in preparation for some monstrous tales later on. in particular i have drawn up some data on the celebrated& unmentionable necronomicon of the mad arab abdul alhazred! it seems that this shocking blasphemy was produced by a native of sana, in yemen, who flourished about 700 a.d& made many mysterious pilgrimages to babylon's ruins, mem

HP LOVECRAFT HYPNOS

ocean of virgin aether, and i could see the sinister exultation on his floating, luminous, too-youthful memory-face. suddenly that face became dim and quickly disappeared, and in a brief space i found myself projected against an obstacle which i could not penetrate. it was like the others, yet incalculably denser; a sticky clammy mass, if such terms can be applied to analogous qualities in a non-material sphere. i had, i felt, been halted by a barrier which my friend and leader had successfully passed. struggling anew, i came to the end of the drug-dream and opened my physical eyes to the tower studio in whose opposite corner reclined the pallid and still unconscious form of my fellow dreamer, weirdly haggard and wildly beautiful as the moon shed gold-green light on his marble features. t

HP LOVECRAFT THE CALL OF CTHULHU

by so elderly a man, was responsible for the end. at the time i saw no reason to dissent from this dictum, but latterly i am inclined to wonder- and more than wonder. as my great-uncle's heir and executor, for he died a childless widower, i was expected to go over his papers with some thoroughness; and for that purpose moved his entire set of files and boxes to my quarters in boston. much of the material which i correlated will be later published by the american archaeological society, but there was one box which i found exceedingly puzzling, and which i felt much averse from showing to other eyes. it had been locked, and i did not find the key till it occurred to me to examine the personal ring which the professor carried always in his pocket. then, indeed, i succeeded in opening it, but

he returned to his quarters in three days; but to professor angell he was of no further assistance. all traces of strange dreaming had vanished with his recovery, and my uncle kept no record of his night-thoughts after a week of pointless and irrelevant accounts of thoroughly usual visions. here the first part of the manuscript ended, but references to certain of the scattered notes gave me much material for thought- so much, in fact, that only the ingrained scepticism then forming my philosophy can account for my continued distrust of the artist. the notes in question were those descriptive of the dreams of various persons covering the same period as that in which young wilcox had had his strange visitations. my uncle, it seems, had quickly instituted a prodigiously far-flung body of inq

s of huge fore-paws which clasped the croucher's elevated knees. the aspect of the whole was abnormally lifelike, and the more subtly fearful because its source was so totally unknown. its vast, awesome, and incalculable age was unmistakable; yet not one link did it show with any known type of art belonging to civilization's youth- or indeed to any other time. totally separate and apart, its very material was a mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and no member present, despite a representation of half the world's expert learning in this field, could form the least notion of even their remotest linguistic kinship. they, like t

mystery; for the soapy, greenish-black stone with its golden or iridescent flecks and striations resembled nothing familiar to geology or mineralogy. the characters along the base were equally baffling; and no member present, despite a representation of half the world's expert learning in this field, could form the least notion of even their remotest linguistic kinship. they, like the subject and material, belonged to something horribly remote and distinct from mankind as we know it; something frightfully suggestive of old and unhallowed cycles of life in which our world and our conceptions have no part. and yet, as the members severally shook their heads and confessed defeat at the inspector's problem, there was one man in that gathering who suspected a touch of bizarre familiarity in the

oon, it will be a total effacing of the results of a mere chance which fixed my eye on a certain stray piece of shelf-paper. it was nothing on which i would naturally have stumbled in the course of my daily round, for it was an old number of an australian journal, sydney bulletin for 18 april 1925. it had escaped even the cutting bureau which had at the time of its issuance been avidly collecting material for my uncle's research. i had largely given over my inquiries into what professor angell called the 'cthulhu cult' and was visiting a learned friend of paterson, new jersey; the curator of a local museum and a mineralogist of note. examining one day the reserve specimens roughly set on the storage shelves in a rear room of the museum, my eye was caught by an odd picture in one of the old

HP LOVECRAFT THE CRAWLING CHAOS

ropical- a conclusion borne out by the intense heat of the air. sometimes i thought i could trace strange analogies with the flora of my native land, fancying that the well-known plants and shrubs might assume such forms under a radical change of climate; but the gigantic and omnipresent palm trees were plainly foreign. the house i had just left was very small- hardly more than a cottage- but its material was evidently marble, and its architecture was weird and composite, involving a quaint fusion of western and eastern forms. at the corners were corinthian columns, but the red tile roof was like that of a chinese pagoda. from the door inland there stretched a path of singularly white sand, about four feet wide, and lined on either side with stately palms and unidentifiable flowering shrub

HP LOVECRAFT THE LURKING FEAR

lay below. now and then, beneath the brown pall of leaves that rotted and festered in the antediluvian forest darkness, i could trace the sinister outlines of some of those low mounds which characterized the lightning-pierced region. history had led me to this archaic grave. history, indeed, was all i had after everything else ended in mocking satanism. i now believed that the lurking fear was no material being, but a wolf-fanged ghost that rode the midnight lightning. and i believed, because of the masses of local tradition i had unearthed in search with arthur munroe, that the ghost was that of jan martense, who died in 1762. this is why i was digging idiotically in his grave. the martense mansion was built in 1670 by gent martense, a wealthy new-amsterdam merchant who disliked the chang

weeds grew and cast queer shadows in the light of the lone candle i had happened to have with me. what still remained down in that hell-hive, lurking and waiting for the thunder to arouse it, i did not know. two had been killed; perhaps that had finished it. but still there remained that burning determination to reach the innermost secret of the fear, which i had once more come to deem definite, material, and organic. my indecisive speculation whether to explore the passage alone and immediately with my pocket-light or to try to assemble a band of squatters for the quest, was interrupted after a time by a sudden rush of wind from the outside which blew out the candle and left me in stark blackness. the moon no longer shone through the chinks and apertures above me, and with a sense of fat

HP LOVECRAFT THE SHADOW OVER INNSMOUTH

me literally gasp at the strange, unearthly splendour of the alien, opulent phantasy that rested there on a purple velvet cushion. even now i can hardly describe what i saw, though it was clearly enough a son of tiara, as the description had said. it was tall in front, and with a very large and curiously irregular periphery, as if designed for a head of almost freak-ishly elliptical outline. the material seemed to be predominantly gold, though a weird lighter lustrousness hinted at some strange alloy with an equally beautiful and scarcely identifiable metal. its condition was almost perfect, and one could have spent hours in studying the striking and puzzlingly untraditional designs- some simply geometrical, and some plainly marine- chased or moulded in high relief on its surface with a c

ta, it is true, but capable of good use later no when i might have time to collate and codify them. the curator of the historical society there- mr. b. lapham peabody- was very courteous about assisting me, and expressed unusual interest when i told him i was a grandson of eliza orne of arkham, who was born in 1867 and had married james williamson of ohio at the age of seventeen. it seemed that a material uncle of mine had been there many years before on a quest much like my own; and that my grandmother's family was a topic of some local curiosity. there had, mr. peabody said, been considerable discussion about the marriage of her father, benjamin orne, just after the civil war; since the ancestry of the bride was peculiarly puzzling. that bride was understood to have been an or-phaned mar

me activities- reminded of the bygone terror only by occasional official visits from government men in connexion with the campaign which my pleas and evidence had started. around the middle of july- just a year after the innsmouth experience- i spent a week with my late mother's family in cleveland; checking some of my new genealogical data with the various notes, traditions, and bits of heirloom material in existence there, and seeing what kind of a connected chart i could construct. i did not exactly relish this task, for the atmosphere of the williamson home had always depressed me. there was a strain of morbidity there, and my mother had never encouraged my visiting her parents as a child, although she always welcomed her father when he came to toledo. my arkham- born grandmother had s

this worry had probably been a major cause of his mother's death two years before. my grandfather and his widowed son walter now comprised the cleveland household, but the memory of older times hung thickly over it. i still disliked the place, and tried to get my researches done as quickly as possible. williamson records and traditions were supplied in abundance by my grandfather; though for orne material i had to depend on my uncle walter, who put at my disposal the contents of all his files, including notes, letters, cuttings, heirlooms, photographs, and miniatures. it was in going over the letters and pictures on the orne side that i began to acquire a kind of terror of my own ancestry. as i have said, my grandmother and uncle douglas had always disturbed me. now, years after their pass

t not to be worn in new england, though it would be quite safe to wear them in europe. as my uncle began slowly and grudgingly to unwrap the things he urged me not to be shocked by the strangeness and frequent hideousness of the designs. artists and archaeologists who had seen them pronounced their workmanship superlatively and exotically exquisite, though no one seemed able to define their exact material or assign them to any specific art tradition. there were two armlets, a tiara, and a kind of pectoral; the latter having in high relief certain figures of almost unbearable extravagance. during this description i had kept a tight rein on my emotions, but my face must have betrayed my mounting fears. my uncle looked concerned, and paused in his unwrapping to study my countenance. i motione

HP LOVECRAFT THE UNNAMABLE

ives' superstitions which sophisticated people had long outgrown; beliefs in the appearance of dying persons at distant places, and in the impressions left by old faces on the windows through which they had gazed all their lives. to credit these whisperings of rural grandmothers, i now insisted, argued a faith in the existence of spectral substances on the earth apart from and subsequent to their material counterparts. it argued a capability of believing in phenomena beyond all normal notions; for if a dead man can transmit his visible or tangible image half across the world, or down the stretch of the centuries, how can it be absurd to suppose that deserted houses are full of queer sentient things, or that old graveyards teem with the terrible, unbodied intelligence of generations? and si

HP LOVECRAFT THROUGH THE GATES OF THE SILVER KEY

turbing combinations with the grotesque figures of the draft-swayed tapestries. the old negro who had tended them was gone- perhaps some growing tension had frightened him out of the house. an almost apologetic hesitancy hampered the speaker as he resumed in his oddly labored yet idiomatic voice "you have found these things of the abyss hard to believe" he said "but you will find the tangible and material things ahead still barer. that is the way of our minds. marvels are doubly incredible when brought into three dimensions from the vague regions of possible dream. i shall not try to tell you much- that would be another and very different story. i will tell only what you absolutely have to know" carter, after that final vortex of alien and polychromatic rhythm, had found himself in what fo

these things were parts of the persistent recurrent dreams of the wizard zkauba on the planet yaddith. they were too persistent- they interfered with his duties in weaving spells to keep the frightful dholes in their burrows, and became mixed up with his recollections of the myriad real worlds he had visited in light-beam envelopes. and now they had become quasi-real as never before. this heavy, material silver key in his right upper claw, exact image of one he had dreamt about rneant no. he must rest and reflect, and consult the tablets of nhing for advice on what to do. climbing a metal wall in a lane off the main concourse, he entered his apartment and approached the rack of tablets. seven day-fractions later zkauba squatted on his prism in awe and half despair, for the truth had opene

HUEBNER LOUISE WITCHCRAFT FOR ALL WICCA 04

they were, it must follow that there is little truth in how they "seemed" to look. for a magnificent example of misrepresentation, look at salem, massachusetts, in the 1690s: political and religious victims, old tired wives, envied neighbours, folk doctors, hysterical teenagers, menopausal mothers-in-law, the retarded and/or psychotic, unwanted old souls- all were counted as fair and proper witch material. but let's face it: would a witch with esp and a strong inclination for survival have ignored the signs of a fast-decaying society and impending personal disaster? would a witch with energy and power to impose her will have suffered the extremes of personal humiliation? and if, due to some momentary weakness, all else had failed her, couldn't a witch at least have mustered up the strength

ngth and energy that could be felt. she'd place a glass in the centre of the table and i could feel a concentration of energy coming from her and know she was going to break that glass. without touching it, just sitting there, and turning on this power, the glass would shatter. i don't know what that psychic force is. she could make something at a distance rattle, and i imagine she'd be very good material for some psychic investigators. she'd call bugs into the house. an insect would fly through the window when she said it would, and then she'd put her hand out, and it would come to her. she could get a praying mantis to come in just by saying she would. the insect would come in through the window, come to the table and sit on her hand. she spoke to it in yugoslavian or english or italian

al joy in your life. eight of hearts: friendly reactions from younger people. seven of hearts: adds calm or serenity to your surroundings. ace of diamonds: startling messages to arrive. king of diamonds: a tricky fellow. queen of diamonds: the "other woman" or tricky type. jack of diamonds: a young man, not too trustworthy. ten of diamonds: change of residence. nine of diamonds: an annoyance with material interests. eight of diamonds: sparkly, stimulating events. seven of diamonds: scandals. ace of spades: greatly satisfying conquests. king of spades: your enemy, even if he's a blond. queen of spades: a divorcee or widow. jack of spades: a plotting male, up to no good. ten of spades: triggers sadness and melancholy. nine of spades: interfering relative outside immediate family. eight of sp

birth and break it down, say, into hundred day cycles or thousand day cycles, eventually you would see a pattern developing. you could chart your life by digging back into your past and seeing what occurred every hundred days, every thousand days, or every four thousand days, and once you have a picture of what did take place, you can then project into the future and come up with some interesting material. you can't find the meaning of your life printed in a book, but you can learn how to figure it yourself, and from your experience interpret what's about to happen. first, you figure out how many days you have been alive. take somebody who's twenty-five years old: in twenty-five years you have lived about 9,000 days. in your twenty-fifth year you have experienced a short cycle. when you ar

INFERNAL SABBAT LIVE

as the ahadith, azazel is said to be made of fire similar to the djinn, yet not of light as other angels. it is this fire which makes azazel the brightest angel among the others. azazel was the preacher to all angels in pre-eternity, seated beside the throne in glory. god created man and demanded all angels bow to his creation, azazel refuses. he claims fire (the psychic) to be superior to clay (material, and considered it a test that in heaven azazel was the highest angel preaching the light of god, when cast to earth became the instructor to man and woman in the arts of sorcery and magick. azazel (lucifer) was the brightest angel as he was made of flame, which held in itself the light source devoid and separate from the other elements. azazel later called shaitan held a precious balance

INITIATION INTO HERMETICS

how grosser tattwas have been descended from the fifth tattwa, the akasa principle. consequently akasa is the cause ultimate and to be regarded as the fifth power, the so-called quintessence. in one of the following chapters, i shall inform the reader about this most subtle element akasa in detail. the specific qualities of each element, beginning with the highest planes right down to the grossly material level, will be mentioned in all the following chapters. by now the reader has surely realized that it is no easy task to analyze the great mystery of creation, and word it in such a way that everybody gets the chance of penetrating the topic to form a plastic picture of it all. the analysis of the elements will also be discussed and the great practical value of them underlined, so that ev

be glad to see that the purpose of my book has been fulfilled. 2. the principle of fire as it has been said before, akasa or the etheric principle is the cause of the origin of the elements. according to the oriental scriptures, the first element born from akasa is believed to be tejas, the principle of fire. this element as well as all the others manifest their influence not only in our roughly material plane but also in everything created. the basic qualities of the fiery principle are heat and expansion. in the beginning of all things created therefore must have been fire and light, and in the bible we read: fiat lux there shall be light. the origin of the light, of course, is to be sought in the fire. each element and therefore that of fire, too, has two polarities, i.e, the active an

is neither good nor evil, because everything has been created according to immutable rules, wherein the divine principle is reflected and only by knowing these rules, shall we be able to come near to the divinity. as mentioned before, the fiery principle owns the expansion, which i shall call electrical fluid for the sake of better comprehension. this definition does not just point to the roughly material electricity in spite of its having a certain analogy to it. every one will realize at once, of course, that the quality of expansion is identical with extension. this elementary principle of fire is latent and active in all things created, as a matter of fact, in the whole universe beginning from the tiniest grain of sand to the most sublime substance visible or invisible. 3. the principl

wo qualities any life would be inconceivable. these two qualities will also grant two polarities to the airy principle, which means in the positive outcome the life-giving polarity, and in the negative aspect the destructive polarity. in addition to that let me say that the mentioned elements are not t be regarded as ordinary fire, water and air which would solely represent aspects of the grossly material plane but in this case universal qualities of all elements are concerned. 5. the principle of earth it has been said of the principle of air that it does not represent an element proper and this affirmation goes for the principle of earth likewise. now this means that out of the interaction of the three foresaid elements the earthy principle has been born as the last element which by its

e watery, the secretion, the work of the saps, etc. the chest underlies the air and has a mediating part, because here breathing takes place quite mechanically. the earthy principle with its cohesive power or ability of holding together represents the whole of the human body with all its bones and flesh. now the question will arise were and how akasa or the etheric principle occurs in the grossly material body. in doing some deeper thinking, everybody will be able to answer this question by himself, for the etheric principle is hidden in its most grossly material form in the blood and in the seed and in the reciprocal action of these two substances in the vital matter or in the vitality. as we have learned, the fiery element produces the electrical and the water element the magnetic fluid

INTERVIEW WITH ANDREW CHUMBLEY

r the dreams of knowledge. dreaming, like possession, trance and mediumism of various kinds, establishes direct communication with spirits and gods, and thus provides the vital means for the constant informing of one s magical work. the sabbatic craft employs the arcana of dream as a vehicle for the reification of spirit-knowledge: the materialisation of the spirit and the spiritualisation of the material. if any aspire to this kind of spirit-relation and wish to gain knowledge of dreaming, let them go out walking by day away from the company of men, out into the fields of their locality. conscious of their step upon the land, let them ask for a sign or token. if the spirits of the place find you acceptable, an object or omen may be revealed. for example, you might see a white stag, a blac

INTRODUCTION TO THE SEVEN FACES OF DARKNESS

hams, or the intricacies of the tao. the process i used in reconstructing the darker operant side of hermeticism was a threefold process which i initially read of in a paper by edred thorsson with special emphasis on the semiotic model of magic. i feel that the process has been valuable in both personal transformation as well as giving me clear results through the activation of existing scholarly material. i think the process the mr. thorsson has developed has the potential of changing the way we do both magic and scholarship in our world, and is of special significance at this time of ideational shift. the process is one of objective analysis, followed by subjective synthesis, and finally enactment. let's examine the phases. objective analysis. if i wish to re-create the practices of othe

ng the way we do both magic and scholarship in our world, and is of special significance at this time of ideational shift. the process is one of objective analysis, followed by subjective synthesis, and finally enactment. let's examine the phases. objective analysis. if i wish to re-create the practices of others, the first place to start is the hard facts. i am fortunate at the wealth of operant material available to me, the papyri and tablets. likewise a surprising number of primary texts dealing with the illustrative magic of hermeticism has likewise survived such as the enneads of plotinus or the hermetica. these primary texts combined with the archaeological and historical records available give us an accurate picture of what these magicians did- not only in the material sense, but in

e a surprising number of primary texts dealing with the illustrative magic of hermeticism has likewise survived such as the enneads of plotinus or the hermetica. these primary texts combined with the archaeological and historical records available give us an accurate picture of what these magicians did- not only in the material sense, but in terms of there social and linguistic milieus. the later material is necessary to discover how these individuals perceived the order of their worlds. magic, the art of changing the subjective universe in order to produce a proportionate change in the objective universe depending on the passion and precision of the operator, begins with a received world view (through by necessity this world view individuates with the practice of magic. for an understandi

des, that having a spouse can produce. knowing how to achieve our dreams and still be safe is more than a balancing act for the initiate. he or she must come up with a creative solution. for example if what the initiate really likes is county and western music, they got a job at a recording studio, eventually they found their own band. this transformation of play into something that both provides material comfort and changes the outer world is the secret that most occult books would never reveal. through creative synthesis of the economic realities and opportunities and a clear understanding of one's desires can this type of power be obtained. knowing what we must sacrifice now for what we wish to gain later comes from an understanding of what we want, and the application of reason. if we

IRISH WITCHCRAFT AND DEMONOLOGY

and dealings with the unseen were not regarded with such abhorrence, and indeed had the sanction of custom and antiquity. in england after the reformation we seldom find members of the roman catholic church taking any prominent part in witch cases, and this is equally true of ireland from the same date. witchcraft seems to have been confined m the protestant party, as far as we can judge from the material at our disposal, while it is probable that the existence of the penal laws (active or quiescent) would deter the roman catholics from coming into any prominence in a matter which would be likely to attract public attention to itself in such a marked degree. a certain p. 5 amount of capital has been made by some partisan writers out of this, but to imagine that the ordinary roman catholic

o the practice of sorcery have been fully dealt with as pertinent to the purpose of this book, as well as on account of the importance of the case in the annals of irish witchcraft. the story of dame alice kyteler and bishop de ledrede occupies forty pages of the camden society's publications, while additional illustrative matter can be obtained from external sources; indeed, if all the scattered material were gathered together and carefully sifted it would be sufficient to make a short but interesting biography of that prelate, and would throw considerable light on the relations between church and state in ireland in the fourteenth century. with regard to the tale it is difficult to know p. 43 what view should be taken of it. possibly dame alice and her associates actually tried to practi

ther girl, they were surprised to find that a new mantle and some other wearing apparel had been taken out of a trunk and scattered through the house. going to look p. 208 for the missing articles, they found lying on the parlour floor an apron which two days before had been locked up in another apartment. this apron, when they found it, was rolled up tight, and tied fast with a string of its own material, which had upon it five strange knots 1 (tisdall 2 says nine. these she proceeded to unloose, and having done so, she found a flannel cap, which had belonged to old mrs. haltridge, wrapped up in the middle of the apron. when she saw this she was frightened, and threw both cap and apron to young mrs. haltridge, who also was alarmed, thinking that the mysterious knots boded evil to some inm

ISIS UNVEILED

(or wiu and force) of emanation, other natures, which are more or less perfect, according to their different degrees of distance in the scale of emanation from the first source of existence, and which constitute different worlds or orders of being, all united to the eternal power from which they proceed. matter ia nothing more than the most remote effect of the emanaiiee energy of the deity. the material world receives its form from the imjdediate agency of powers far beneath the first source of being^ beau- sobre, after citing st. augustine the manichsean, says" and if by raeit we understand the actwe principle of the creation, instead of its beginning, in such a case we will clearly perceive that moses never meant to say fis. d prine. ill, t. 56. stnm, vi, v. 57. ctmm. in rtmonim. 58. v

enegade neo-flatonist but is astonished to find in this generally honest and learned father, stigmatized the mysteries as indecent and diabolical. whatever were the rites enacted among the neophytes before they passed to a higher form of instruction; however misunderstood were the trials of katharna or purification, during which they were submitted to every kind of probation; and however much the material or physical aspect might have led to calumny, it is but wicked prejudice which can induce anyone to say that under this external meaning there was not a far deeper and spiritual significance. it is positively absurd to judge the ancients from our own standpoint of propriety and virtue. and most assuredly it is not for the church which now stands accused by all the modem symbologists of ha

lessed is be who, having seen those common concerns of the under- world, knows both the end of life and its divine origin from jupiter" says pindar* taylor shows, on the authority of more than one initiate, that the "dramatic performances of the lesser mysteries were designed by their found^ to signify occultly the condition of the unpurified soul invested with an earthly body, and enveloped in a material and physical 224. manu, i, tlmale, half female, or nature adue and pattke; and from that female be i vmjli" 22.1. id gem. alei: strom,-m. iii. digitizecoy google 112 isis unveiled nature. that tfae soul, indeed, till purified by philo

able, would show that jeaui waa between fifty and sixty yean^ when baptized: for the goapda make him but a few moutha younger than john "die kaboluts a^ that jeau waa over forty yk*n old when fint appearing at the gates of jeruaalem. the present copy of tbe codex naiaraeat ia dated 1042, but dunlap find* in irenaeua (2nd century) quotations from and anqile references to this book "he baaia of the material common to irenaeua and the codie* nmaraeiu murt be at leaat as eariy aa the firit century" says tbe author in his preface to sbd, the son ef &t man, p. i. 282. codtx niaoraeiu, i, p. 109l dunlap: op. nl, p. 4s. digitizecoy google 130 isis t7nveiled not there is one very strange peculiarity about this sentence of john. it b flatly denied in acts, zix, 2-5. apollos, a jew of alexandria, bel

one; axiokersa, demeter and kadmiel, hoa, etc. the pythagorean ten denoted the arba-il or divine four, emblema- tlzed hy the hindq lingam: ann, 1; bel, 2; hoa, 3, which makes 6. the triad and mylitta as 4 make the ten. though he is termed the.'primitive man' ennoia, who is like the egyptian pymander, the 'power of the thought divine' the first intel- ligible manifestation of the divine spirit in material form, he is like the 'only-begotten' son of the 'unknown father' of all other nations. he is the emblem of the first appearance of the divine presence in bis own works of creation, tangible and viable, and therefore comprehensi- ble. he mystery-god, or the ever-unrevealed deity, fecundates through his will bythos, the unfathomable and infinite depth that exists in silence sigi) and (for o

JASMUHEEN THE FOOD OF GODS

t is the force behind the mechanism that breathes us and keeps us alive. although our dow exists as an underlying creative frequency throughout all our cells and atoms, often its presence has become a much weaker beat as in dimensional biofield science, what we focus on will always grow. because we have ignored the boss of our system for so long and instead focused on feeding our hungers via more material methods, its energy field has been tuned to a more basic maintenance mode. the dow in basic maintenance mode breathes us and listens to our thoughts and generally lets us play and experiment and suffer as we learn and grow. until we begin to ask questions like who am i? why am i here? is there a higher purpose to this existence? can we all live in peace on earth? or how can we all get alo

rishment of human contact and love, our divine self cannot operate at its maximum potential. unaware of its true power and role in our life, we choose to block our inner voice, and the food it offers, by forgetting it is there or by treating our divine (authentic) self as if it were an external god that only talks to the priests and the holy instead of as a part of who we are. we ignore it by our material world focus, we seek its answers when in need and then relegate it like an unappreciated friend into the deeper valleys of our mind where only a bath in the theta. delta waves can release it from the prison of our ignorant actions. we choose lifestyles that perpetuate death and disease as if our life was never a precious gift from an imaginative and loving source that endlessly breathes l

aoist practices and the flow of divine nutrition. i call those who no longer take their nourishment via physical food the light eaters and one of the problems many have experienced over the years is their inability to remain grounded, as the energies we are accessing to nourish our bodies are so refined that we not only feel as though we are existing in two worlds, but we often feel as though the material world is too foreign to spend time in. hence many level 3 light eaters prefer a life of silence and solitude. however as many of us have specific work that requires us to be very involved with this world, how to be more grounded is something that needs addressing. as such i thoroughly recommend the practice of qigong and the taoist practices so that we can maintain our focus in the world

mind. so called the third eye. it is the agna (ajna) chakra of the tantric system. its activation can be done with prolonged yoga and meditation techniques or through the practice of solar energy. the latter does not use classic yoga steps. the pineal also inhibits growth and metastasis of some tumors. it has a stimulatory effect on the immune system. in birds and other animals, it has a magnetic material and is therefore the navigation center in birds. scientists are looking at the magnetic, navigatory properties of the pineal gland in humans. so pineal activation and charging through solar energy is a vital step that is the doorway to the cosmic energy highway. this may be kundalini shakti activation, in other words. ever since mankind has started ignoring the psychically and spiritually

ientists are looking at the magnetic, navigatory properties of the pineal gland in humans. so pineal activation and charging through solar energy is a vital step that is the doorway to the cosmic energy highway. this may be kundalini shakti activation, in other words. ever since mankind has started ignoring the psychically and spiritually equipped pineal gland it has fallen on the merely physical-material plane and so endless pains have fallen on mankind. mankind must now relearn to activate the pineal and the other psychospiritual bodies either through cosmic energy dynamics or through practice of rajyoga or the tantric ways or other such practices. kundalini shakti is said to be activated through these and happiness and bliss with peace are bound to follow. this light energy may be trans

JENNINGS HARGRAVE ROSICRUCIANS RITES MYSTERIES

s an instance of another similar lamp which was discovred a little before his time, and which was considered to have been burning for a thousand and fifty years. it is supposed that the perpetuity of the flame of these wonderful lamps was owing to the consummate tenacity of the unctuous matter with which the light was maintained; and that the balance was so exquisitely perfect between the feeding material and the strength of the flame, and so proportioned for everlasting provision and expenditure, that, like the radical moisture and natural heat in animals, neither of them could ever unduly prevail. licetus, who has advanced this opinion, observes that in order ot effectually prevent interference with this balance, the ancients hid these lamps in caverns or in enclosed monuments. hence it

but toys in a certain sense? where sink they in importance to him when the great unknown sets in which awaits every man? he who can work as nature works causing the sunshine, so to speak, to light fire up independently in itself, and to breed and propagate precious things upon the atmosphere in which it bums causing the growing supernatural soul to work amidst the seeds of gold, and to purge the material, devilish mass until the excrement is expelled, and it springs in health into condensating, solid splendour, a produce again to be sown, to fructify into fresh harvests the alchemist, or prince of chemists, who can do this, laughs at the hoards of kings. by the time that the artist is thus so much more than man, is he the less desirous of the gratifying things to the ordinary man. grandeu

se, issuing from the fatal curiosity concerning the bitter fruit of that forbidden tree, whose mortal taste brought death into the world, and all our woe, with loss of eden, according to milton. that peculiar natural sense of shame in all its forms lesser and larger, and with all the references inseparably allied to propagation in all its multitudinous cunning (so to speak, wherever the condemned material, tissues reach, puzzled the thoughtful ancients as to its meaning. this they considered the convicted adversary, or lucifer, lord of light that is, material light eldest son of the morning. morning, indeed! dawning with its light from behind that forbidden tree of the knowledge of good and evil. what is this shame, urged the the morning star. 59 philosophers, this reddening, however good

sires, of matter. flame is as the expanding-out (or even exploding) flower to this growing thing, heat: it is as the bubble of it the fruit (to which before we have likened it, or seed, in the outside hand upon it. given the supernatural flora, heat is as the gorgeous plant, and flame the glorying flower; and as growth is greater out of the greater matrix, or matter of growing, so the thicker the material of fire (as we may roughly figure it, though we hope we shall be understood, so the stronger shall the fire be, and of necessity the fiercer will it be perceived to be result being according to power. thus we get more of fire that is, heat out of the hard things: there being more of the thing fire in them. trituration, mechanical division, multiplication, cutting 72 the rosicrucians. up

but to it really darkness as fire-born. the last level of all to reappear in the true light, which is to us darkness. this is hard to understand. but, as the real is the direct contrary of the apparent, so that which shows as light to us is darkness in the supernatural; and that which is light to the supernatural is darkness to us: matter being darkness, and soul light. for we know that light is material; and being material, it must be dark. for the spirit of god is not material, and therefore, not being material, it cannot be light to us, and therefore darkness to god. just as (until discovered otherwise) the world it is that is at rest, and the sun and the heavenly bodies in daily motion instead of the very reverse being the fact. this is the belief of the oldest theosophists, the found

JESSUP MK THE CASE FOR THE UFO

the envelope in ink was "happy easter" in july or august of that year the book appeared in the incoming correspondence of major darrell l. ritter, u.s.m.c. aeronautical project office in onr. when captain sidney sherby reported aboard at onr he obtained the book from major ritter. captain sherby and commander george w. hoover, special projects officer, onr indicated direct interest in some of the material therein. varo mfg. co, garland, texas, offered to re-publish the book together with all notations in a very limited edition as a prelude to consideration of further pursuit of this unconventional material. miss michael ann dunn has undertaken the task of rewriting this book including all notes, interjections, underscoring, and etc. by form, position, color, and footnotes as much of the me

ration of further pursuit of this unconventional material. miss michael ann dunn has undertaken the task of rewriting this book including all notes, interjections, underscoring, and etc. by form, position, color, and footnotes as much of the meaning and relationships of the original annotated copy is retained as possible. no attempt has been made, with ultra violet light or other methods, to read material which has been crossed out by one of the correspondents. it appears that these notes were written by three persons. the use of three distinct colors of ink- blue, blue-violet, and blue-green- and the difference in handwriting lead to this conclusion. hereafter they will be referred to as mr. a, mr. b, and jemi. it is assumed that the third person was jemi because of the direct use of "jem

e disappeared. they explain the origin of odd storms and clouds, objects falling from the sky, strange marks and footprints, and other things which we have not solved. these men seem to feel that it is too late for man to obtain space flight. they feel that mankind could not cope with "those mind wrecking conditions that space and sea contain" for mankind is to 10 egotistical, values too much the material, wars over mer parcels of the planet, is too filled with jealously, and lacks true brotherhood. how much truth is there in this? that cannot be answered. it is evident that these men provide some very intriguing explanations; explanations that may be worth consideration. 11 preface_ the subject of ufo's in its present stage is like astronomy in that it is a purely observational "science"

produced on the fascinating subject of the "flying saucers" to bring the rare combination of a scientifically trained mind, plus imaginative, fetter-free thinking to the mysterious subject of possible intelligence from outer space, is something which has been much needed. this is precisely what jr. jessup has done. this book is a sound step forward in the great need to approach, dispassionately, material pertaining to the flying saucers; it goes far toward putting the topic on a down-to-earth basis. i have never before seen such apparently unrelated subject matter brought into focus so skillfully and analyzed so successfully. he says "apparently" means "seemingly" it is the men of insight and the men of unobstructed vision of every generation who are able to lead us through the quagmire o

or such a terrifying mystery. also, more than likely, i must say in all fairness, none of these other occurrences could have happened without some knowledge of their possibility of occurring. in fact, they may have been prevented by a far more cautious program and by a much more cautiously careful selection of personnel for ships officers& crew. such was not the case. the navy used whatever human material was at hand, without much, if any, thought as to character& personality of that material. if care, great care is taken in selection of ship, and officers and crew and if careful indoctrination is taken along with careful watch over articles of apparel such as rings& watches& identification bracelets& belt buckles, plus and especially the effect of hob-nailed shoes or cleated-shoes u.s. na

K AMBER THE BASICS OF MAGICK

cal realm (ie. without physical senses. each of the four worlds interacts with the other worlds. psychic energy flows from the spiritual to mental to astral to physical. the physical world is a projection (manifestation, reflection, or shadow) of the higher worlds. our center of consciousness is generally within these higher worlds "we are, to quote the rock music group the police "spirits in the material world. there are many similar terms used by other occult groups. for example 'astral light' is another name for astral world, although it may sometimes also refer to the entire non-physical realm, as may 'inner planes' or 'the invisible world. planes are essentially the same as worlds. vehicles or sheaths are the same as bodies. some groups include an etheric or vital body between physica

emotional state. thus psychic frauds can have a marvelous time with auras. one deluded psychic taught a class i attended in which he performed instant psychoanalysis on the basis of the supposed aura. it was obvious that he was actually observing after images from the students clothes! this brings us to the chart of aura colors on the next page. it is a general guide, based mostly on theosophical material. various groups may attribute different meanings to the colors. the colors we show on the chart are emotional in nature; useful if you plan to create an artificial elemental or do healing. surrounding yourself with a particular color will tend to produce the specific psychological effect described in the chart. that quality of color is useful in magick ritual .pa (next page) colors of the

KARR DON NOTES ON EDITIONS OF SEFER YETZIRAH IN ENGLISH

secret teachings of all ages. an encyclopedic outline of masonic, hermetic, qabbalistic and rosicrucian symbolical philosophy. san francisco: h. s. crocker co, 1928; golden anniversary edition, reduced facsimile, los angeles: the philosophical research society, 1978 (sy translation: pp. 114-16) hall states that he used kalisch s translation as the foundation of his interpretation of sy, but that material from other authorities has been incorporated and many passages have been rewritten to simplify the general theme. he consulted a number of other versions of sy, two of which have been discussed above: westcott and stenring. hall relied heavily on western occult sources, some of which, such as the works of mme. blavatsky and eliphas levi, are notoriously unreliable. with hall, we come to t

t s translation. unlike work of the chariot, blumenthal offers extensive notes some are helpful; some are bewildering. the notes are marred by blumenthal s glib, often condescending, style. he addresses his readers as though he (blumenthal) were the all-wise and pithy professor and we (the readers) were restless college kids who needed to be constantly refocused and jollied into sticking with the material. bokser, ben zion. the jewish mystical tradition. new york: the pilgrim press, 1981. within this valuable anthology, bokser gives us the first eight paragraphs of sy; the translation is based on gruenwald s preliminary critical edition. alexander, philip s. textual sources for the study of judaism. totawa: manchester university press/barnes and noble, 1984. reprinted, university of chicag

ble to get than to pursue it as a source of reliable information. comments: scholem: these theories in the form in which they have been presented until now for example, in the widely read book of adolphe franck no longer merit serious scholarly discussion (origins of the kabbalah, p. 6) 20073 18 tishby: franck s book, particularly in the way it expounds kabbalistic ideas, contains a great deal of material that is still of value, although there are a considerable number of mistakes in it (wisdom of the zohar, p. 48) idel: the sources of important concepts of kabbalah, according to franck, were chaldean and persian, that is zoroastrian. notwithstanding this basic assumption on franck s part which was rejected by subsequent research he regarded kabbalah as a uniquely important jewish phenomen

verview, sefer yetzirah: linguistic mysticism and cosmological speculation, in history of jewish philosophy [routledge history of world philosophies, volume 2, edited by daniel h. frank and oliver leaman (london new york, 1997. 20073 23 part 3: commentaries on sefer yezirah here in the matter of commentaries on sy (in english) we come up rather short, especially if we limit ourselves to published material. with the addition of a handful of dissertations, our list almost becomes respectable. sources in print the first book-length study to be published in english which deals with a commentary on sy is the universe of shabbetai donnolo by andrew sharf (new york: ktav publishing house, 1976, which is a study of sefer hakhmoni, donnolo s commentary on sy. donnolo was a tenth-century doctor whos

KARR DON NOTES ON THE STUDY OF EARLY KABBALAH JEWISH MYSTICISM IN ENGLISH

f creation, i.e. developments of the first chapters of genesis, and the work of the chariot, developments of ezekiel and, to a lesser extent, isaiah. a. apocalyptic, wisdom literature, pseudepigrapha radicalizations of bible themes appeared in the intertestamental apocalypses, which, when grouped together with a somewhat irregular splay of wisdom literature, psalms, testaments, prayers, and other material, are referred to as the pseudepigrapha. two fine introductions to apocalyptic are 1. russell, d. s. the method and message of jewish apocalyptic. philadelphia: westminster press, 1964. 2. collins, john j. the apocalyptic imagination: an introduction to the jewish matrix of christianity. new york: crossroad, grand rapids: wm. b. eerdmans publishing co, 1984; rpt. 1998* refer to my gkabbala

y through the standard extracanonical set called the apocrypha (ecclesiasticus, through the pseudepigrapha, and on into the talmudic sayings of the fathers (pirqe aboth. an enduring treatment of all this is o. s. rankin fs israel fs wisdom literature (edinburgh: t&t clark ltd, 1936; rpt 1954 and 1964; rpt new york: schocken books, 1969) a generous compendium of pseudepigrapha (which includes some material which does not really belong under this heading) is the old testament pseudepigrapha, edited by james h. charlesworth: volume 1: apocalyptic and testaments; volume 2: expansions c legends, wisdom c prayers, odes, psalms, fragments (garden city: doubleday and company, 1983 and 1985. it is a collection of utmost value, far more inclusive than the previous standard, apocrypha and pseudepigra

le by charlesworth, gin the crucible: the pseudepigrapha as biblical interpretation, h in the pseudepigrapha and early biblical interpretation, edited by j. charlesworth and c. evans (sheffield: sheffield academic press, 1993. 20081 16 c. qumran since so much has been written on the dead sea scrolls, let me suggest just three books to make short work of getting a reliable impression of the qumran material. vanderkam, james c. the dead sea scrolls today. grand rapids: wm. b. eerdmans publishing co, 1994. garcia martinez, florentino. the dead sea scrolls translated. the qumran texts in english. leiden: e. j. brill, 1994. shanks, hershel (ed. understanding the dead sea scrolls. a reader from the biblical archaeology review. new york: random house, 1992. d. rabbinic and synagogue traditions bi

l, 1994. shanks, hershel (ed. understanding the dead sea scrolls. a reader from the biblical archaeology review. new york: random house, 1992. d. rabbinic and synagogue traditions bits and pieces of the gmystery h are scattered throughout the rabbinic writings following the themes mentioned (creation and chariot, along with others (angels and demons, mystical exegesis on various topics, etc) some material might be cast more into the category of glegend, h but here the allusions can often be suggestive and significant. it is difficult to pin down a few books to represent this phase of development; what with recent publications on midrashim and other rabbinic literature, a full list might have dozens of titles. given our track, however, see the following. urbach, ephraim e. the sages. their

idel, moshe. gon judaism, jewish mysticism and magic, h in envisioning magic: a princeton seminar and symposium, edited by p. schafer and h. kippenberg (leiden: brill, 1997. schafer, peter. gjewish magic literature in late antiquity and early middle ages, h in journal of jewish studies, vol. xli, no. 1 (1990. gmagic and religion in ancient judaism, h in envisioning magic. 2. merkabah and hekhalot material& 3. sefer yezirah on these, see my papers, gnotes on the study of merkabah mysticism and hekhalot literature in english h and gnotes on sefer yezirah in english. h 4. transition a. geonic period it is generally thought that the geonic period left little by way of evidence of theosophical development. apocalyptic, merkabah, and rabbinic writings continued to exercise authority, this materi

KASAK VEEDE UNDERSTANDING PLANETS IN ANCIENT MESOPOTAMIA

period (assurbanipal 668.631) 1000.626 late babylonian period (nebuchadnezzar ii 604.562) 626.539 persian period (achaemenides) 539.331 macedonian period (alexander the great 331.323) 331.150 parthian period 150 bc. 226 ad less if we did not have astronomic data about observing venus preserved on cuneiform tablets to compare to other sources to determine dates. unfortunately, there is not enough material to determine everything: up to ca 1500 bc, observation data allow at least three different interpretations with the difference between the long and short chronology is 120 years. though many reference books, e.g. encyclopaedia britannica use the middle chronology as a compromise, the majority of historians tend to use the short chronology; so shall we. leaving details to historians, we wi

kkadian dynasty is fixed fairly certainly. the possible error of the assyrian dating from the beginning of 15th c bc onwards is 10 years, from 1180 bc onwards 1.2 years, and the dates are quite certain from 900 bc on; babylonian dates are completely fixed from 747 bc onwards (soden 1991. 9 writing was invented by sumerians ca 3200 bc. cuneiform1 tablets of sumerian period give us very interesting material but unfortunately no astronomical or astrological texts. though some texts have been thought to originate from former periods, they have been only found in later copies, making dating extremely difficult. the oldest existing texts about stars, one astrological and one astronomical, both come from the old babylonian period. analysis of religious texts has led some scientists to suppose sem

pping forth. this plate has been described in depth by n. postgate, who brings out the division of zodiac into subzodiacs on this tablet, while these subzodiacs are connected to different towns, plants, trees and stones (postgate 1997: 219. 14 as we can see later, every planet could be connected to several gods; in table 3 are presented the strongest interconnections (based mainly on the akkadian material, because. except for the sun, the moon, and venus. we do not know about the state of matters in sumerian period; thus these three are also the only ones that have numerical counterparts in the assyrian tree of life. table 2. main gods of mesopotamia, the planets connected to them, and their portfolios by akkadian tradition. saturn is hard to interpret, as it is connected to ninurta, but t

er 1907: 7.14; rochberg 1998: 28. the fourth column counts names from some minor sources. the fifth column consists of the names of gods related to the planet by its names. though table 4 includes a lot of information, it is not suitable for in-depth analysis. apparently, it is impossible to compose a good and simple survey table about the planet names all over mesopotamia without mistreating the material. in some respects this outcome was unexpected for the authors, but now it seems to be the only possible way. the whole body of assyriological planetary material should be reconsidered and all designations classified in time and space, resulting in different tables; an all-uniting table can not convey the changes in time and local uses, resulting in confusion and loss of data. but at the m

e authors have begun such research that could be considered case studies in relation to such comprehensive work, e.g. brown has centred on the analysis of planet names in the period 750.612 bc. in his work he is warning us of the dangers of ruthless attempts of generalization over the whole of mesopotamian history (brown 2000: 53. we still consider such generalization possible, but not before the material has been systematised thoroughly both by localities and periods. the table 4 in the current article should give an approximate picture of how the planets were understood in mesopotamian culture, how and why they were called thus and with which gods they were related to. translated by raul veede 30 pl name mul.apin, en .ma, horoscopes minor sources r sin d3ot. 464 4 apostacy hear me o my p

KETAB E SIYAH

hing inherently sacred about moral codes. like the wooden idols of long ago, they are all the work of human hands; and what man has made, man can destroy. he who is slow to believe anything and everything is of great understanding, for belief in one false principle is the beginning of all unwisdom.the chief duty of every new age is to upraise new men to determine its liberties, to lead it towards material success- to rend the rusty padlocks and chains of dead customs that always prevent healthy expansion. theories and ideals and constitutions that have meant life, hope and freedom for our ancestors may mean destruction, slavery, and dishonor to us. as environments change, no human ideal standeth sure. whenever, therefore, a lie has built unto itself a throne, let it be assailed without pit

h. and in sorrow and despair for these, i walked no longer upon earth, now appearing to man only in the inviolate secrecy of his own mind. but in my confusion i had forgotten the promise of my gift, and with growing wonderment and pride i beheld the bitter but determined struggle of man to free himself from the fetters of terror, ignorance, and unreason. great works were conceived, the origins of material energies uncovered, and the talents of thought exercised in philosophical and mathematical complexities. sanctioned at first by the god-churches themselves as devices for indoctrination in the law of god, centers of learning produced and protected those very freedoms that were ultimately to destroy all ungrounded belief and superstition. and though i see that the full resolution of these

satanic power but to recognize the extent of the freedom which it promised him- the subjugation of all behavior to his will and not to natural or mechanical laws. 460 to man came fantasy and imagination, and the appreciation of contrasts between the reality of his accomplishments and the illusions of the impossibilities as circumscribed by the logic of god. and ever as man reached new heights of material achievement, so also he confronted the barrier of the will of god, which permitted no deviation from its law. and man was long satisfied to measure himself within this limit, for he was intoxicated by his ability to harness the forces of the cosmos to his whim. but astaroth said, close not thy eyes having seen only this much, for, were thou to bring all the systems of god to thy use, stil

KNOWLEDGE LECTURE ONE

e universe" that name before which the darkness rolls back the birth of time. the flaming red triangular capitals which crown the summit of the pillars represent the triune manifestation of the spirit of life, the three mothers of the sepher yetsirah, the three alchemical principles of nature, the sulphur, the mercury and the salt. each pillar is surmounted by its own light-bearer veiled from the material world. at the base of both pillars rise the lotus flowers, symbols of regeneration and metempsychosis. the archaic illustrations are taken from the vignettes of teh 17th and 125th chapter of the ritual of the dead the egyptian book of the per-em-hru or the book of coming forth into the day, the oldest book in the world as yet discovered. the recension of the priests of on is to be found i

KNOWLEDGE LECTURE TWO

of microprosopus malkah analogous to silver and the moon the four orders of the elements are: 1. the spirits of the earth: gnomes 2. the spirits of the air: sylphs 3. the spirits of the water: undines 4. the spirits of the fire: salamanders these are the essential spiritual beings called upon to praise god in the 'benedicite omnia opera. the kerubim are the living powers of tetragrammaton on the material plane and the presidents of the four elements. they operate through the fixed or kerubic signs of the zodiac and are thus symbolized and attributed: kerub of air man aquarius kerub of fire lion leo kerub of earth bull taurus kerub of water eagle scorpio tetragrammaton means 'four-lettered name' and refers to the unpronounceable name of god symbolized by 'jehovah. the laver of water of pur

kerub of water eagle scorpio tetragrammaton means 'four-lettered name' and refers to the unpronounceable name of god symbolized by 'jehovah. the laver of water of purification refers to the waters of binah, the female power reflected in the waters of creation. the altar of burnt offering for the sacrifice of animals symbolizes the qlippoth, or evil demons of the plane contiguous to and below the material universe. it points out that our passions should be sacrificed. the qlippoth are the evil demons of matter and the shells of the dead. the altar of incense in the tabernacle was overlaid with gold. ours is black to symbolize our work which is to separate the philosophic gold from the black dragon of matter. this altar diagram shows the ten sephiroth with all the connecting paths numbered

r kerubic earth--mutable earth--cardinal earth. for the above ideas consult a simple astrology manual. make notes of the ideas and pictures which arise in your mind. the four worlds of the qabalah are: atziluth, archetypal pure diety twlyxa briah, creative archangelic hayrb yetzirah, formative angelic hryxy assiah, action matter, man, shells, demons hycu the ten houses, or heavens, of assiah, the material world, are: 1. primum mobile, rashith ha gilgalim \ylglgh tycar 2. sphere of the zodiac, mazloth twlzm 3. sphere of saturn, shabbathai yatbc 4. sphere of jupiter, tzedek 'qdx 5. sphere of mars, madim \ydm 6. sphere of the sun, shemesh cmc 7. sphere of venus, nogah hgwn 8. sphere of mercury, kokab bkwk 9. sphere of the moon, levannah hnbl 10. spehere of the elements, olam yesodoth twdwsy \

LAITMAN M BASIC CONCEPTS IN KABBALAH

ind from birth, so, too, will we fail to discover the concealed forms of nature with the research methods we are applying today. according to kabbalah, there exists a spiritual world that is imperceptible to our sense organs. at its center is one tiny part our universe and our planet--the heart of this universe. this sphere of information, thoughts, and emotions affects us through the laws of the material nature and its incidents. it also places us under certain conditions upon which we must act. we do not choose where, when, with whom, and with what traits and inclinations we will be born. we do not choose whom to meet and in what environment to grow. these things determine all of our actions and reactions, as well as all of their consequences. so where is our freedom of will? according t

ions and reactions, as well as all of their consequences. so where is our freedom of will? according to kabbalah, there are four mandatory kinds of knowledge to attain: creation: the study of creation and the evolution of the worlds, namely: the way the creator created the worlds with the creatures that populate them through consecutive restrictions; the interaction laws between the spiritual and material worlds, and their consequences; b a s i c c o n c e p t s i n k a b b a l a h 16 the goal of man s creation is to form a system with an illusion of the existence of free will by combining the soul with the body, and by controlling them through nature and the apparent factor of chance with the help of two mutually balanced systems of light and dark forces. functioning: the study of the hum

the system of worlds and its cycles of life and death. it also states upon what factors our path in this world depends. governance: the study of our world: inanimate, vegetative, and animate levels of nature, their essence, role, and how they are governed by the spiritual world. it studies the upper governance and our perception of nature, time, and space. it researches the upper forces that move material bodies, and the way one s inner force pushes all things, animate and inanimate, to the preordained goal. can one solve this fundamental puzzle of human life without touching upon the question of its source? every human being encounters this question. the search for the goal and the meaning i n t r o d u c t i o n 17 of existence is the key question around humankind s spiritual life. hence

ation of the need to gradually terminate egoism, when the upper light is used to perceive egoism as evil. sometimes people come to this realization quite unexpectedly. a secular, well-established, calm person suddenly begins to feel acute discontent; any spark of excitement, joy, taste for living, and pleasure disappears from that person s everyday life. this is the state of our generation, where material abundance gives rise to a sensation of spiritual hunger. we start searching for other sources of fulfillment, often choosing a long and prickly path. freedom of will exists between the paths of spiritual ascent and the path of suffering. one can only wish that people will choose life instead of embarking on the path of suffering, the same path upon which we so often treaded in the past. 1

ttainment of the creator by the created beings existing in this world. according to kabbalah, all of humanity and every individual must reach this ultimate point to fully attain the goal and program of creation. throughout the generations, individuals have attained a certain spiritual level through individual work. these people, called kabbalists, climbed to the top of the spiritual ladder. every material object and its action, from the smallest to the greatest, is operated by spiritual forces that fill our entire universe. it is as if our universe were resting on a net of forces. take, for example, the tiniest living organism whose role is merely to reproduce and sustain its species. think about how many forces and complex systems function within it, and how many of them remain undetected

LAITMAN M FROM CHAOS TO HARMONY

uired by correctly combining the full power of reception with the full power of bestowal. in the previous chapter, we saw that the common law for all living organisms is the altruistic connection among egoistic elements. these two contradicting elechapter four: breaching the balance 69 ments altruism and egoism, giving and receiving exist in every matter, creature, phenomenon, and process. on the material level, the emotional level, or any other level, you will always find two forces, not just one. they complement and balance one another, and manifest in a variety of ways: as electrons and protons; a negative charge and a positive charge, rejection and attraction, acid and basic, and hate and love. every element in nature maintains a reciprocal relationship with the system supporting it, a

ly so we could understand by ourselves that the current form of our ego is harmful to us, since it is opposite from nature s own quality. the independent search for balance gradually leads us to recognize the merits of altruism, the quality of loving and giving. as we have seen, each element in nature operates to benefit the system it is in. however, this balanced existence is instinctive, at the material level. the difference between man and the rest of the degrees in nature is that man is a thinking being, and the power of thought is the most powerful force in reality. the power of thought transcends all the inanimate forces, such as gravity, the electrostatic force, the magnetic force, and the forces of radiation. it is also above the force that prompts growth and evolution at the veget

. it is also above the force that prompts growth and evolution at the vegetative level, and above the force that prompts animals to be attracted to what benefits them, and repelled from what harms them. the power of thought is even above the force of man s egoistic desires. thus, while in the still, vegetative, and the animate, the good attitude of an element toward the system is expressed at the material level. with man, the level that requires correction is the level of thoughts and attitude toward others. the book of zohar, one of the seminal books in the wisdom of kabbalah, written some 2,000 years ago by rabbi shimon bar-yochai, defines it thus: all is clarified in the thought (the zohar, part 2, item 254).17 our inherent resistance to bond with other people into a single whole is an

o improve the state of the world. still, the world s state is worsening. while it is possible to continue as we have been, it would be wise to take a brief pause and ask ourselves why we are not succeeding in improving the state of humanity. the answer boils down to this: all the world s problems, personal and social alike, stem from man s imbalance with nature. accordingly, helping others on the material level may have short-term benefits, but in the long run these will fall away, as material aid does not promote mankind to balance, and thus does not resolve the problem at its root. of course, people should be fed when they are starving. but at the same time, after we have helped them get back on their feet and provided for their necessities, we must turn our attention to increasing their

s to change reality instantaneously. we must recognize that and thus sentence the world to a scale of merit (talmud bavli, kidushin, 40:2. today, it is recommended that every person become acquainted with the principles of the correction method, try to realize them within his or herself and pass this knowledge on to others. when we read books related to the correction method, or encounter similar material presented on the internet, or watch a video on that topic, it strengthens our internality. this will intensify the sensation that our own future, our happiness and the happiness of our loved ones depends solely on achieving equilibrium with the altruistic nature, and this will make israel s role 195 us aspire for it. by doing so, we will immediately change the course of our lives. to summ

LAITMAN M KABBALAH REVEALED

y was developed and treated incorrectly. when kabbalistic knowledge migrated to other parts of the world, where there were no kabbalists at the time, it also took a different course. thus, humanity made a detour. although western philosophy incorporated parts of the kabbalistic knowledge, it ended up taking an entirely different direction. western philosophy generated sciences that researched our material world, that which we perceive with our five senses. but kabbalah is a science that studies what happens beyond what our senses perceive. the changed emphasis drove humanity in the opposite direction from the original knowledge that kabbalists obtained. this change in direction took humanity on a detour whose consequences we will explore in the following chapter. 24 kabbalah revealed the b

f nature and to the whole of humanity, not to themselves. for them, this was the natural way to be. but today, our considerations have changed drastically, and we believe that we are entitled to know everything and to do everything. this is what our level of egoism automatically dictates. in fact, even before humanity reached the fourth level of desire, scholars had begun to sell their wisdom for material profits such as money, honor, and power. as material temptations grew, people could no longer keep to their modest way of life and turn their efforts entirely to researching nature. instead, these wise people began to use their knowledge to gain material pleasures. today, with the progress of technology and the heightened drive of our egos, misusing knowledge has the greatest wish of all

study the essence and portray it in a perceptible form. in consequence, the essence is not only something we don t know right now; we will never know it. why is it so important to focus on just the first two categories? the problem is that when dealing with spirituality, we don t know when we are confused. therefore, we continue in the same direction and drift farther away from the truth. in the material world, if i know what i want, i can see if i am getting it or not, or at least if i m on the right track toward getting it. this is not the case with spirituality. there, when i am wrong, i am not only denied what i wanted, but i even lose my present spiritual degree, the whose reality is reality? 103 light dims, and i become unable to redirect myself correctly without help from a guide

LAITMAN M KABBALAH ATTAINING THE WORLDS BEYOND

flect in the issues discussed. we may then try to apply these issues to our own personal experiences. we should patiently and repeatedly read and think about each sentence as we try to penetrate the author s feelings. we should also read slowly, trying to extract the nuances of what is written, and if need be, return to the beginning of each sentence. this method can either help us delve into the material with our own feelings, or recognize that our feelings are lacking regarding a particular issue. if the latter is the case, it is a crucial prerequisite for us to move forward spiritually. this text is not written for quick reading. though it deals with one subject only "how to relate to the creator" it deals with it in different ways. this allows each of us to find the particular phrase o

the depths of the text. although the desires and actions of egoism are described in the third person, until we can separate our personal consciousness from our desires, we should consider the aspirations and desires of egoism our own. the word "body" in the text does not relate to the physical self, but to "egoism" our desire to receive- 12- attaining the worlds beyond to get the most out of this material, i recommend reading the same passages at different times and in different states of mind. by doing so, you can better acquaint yourself with your reactions and attitudes towards the same text on different occasions. disagreeing with the material is always positive, as is agreeing with it. the most important aspect of reading the text is your response to it. a feeling of disagreement indi

"vessels (kelim. these are necessary for us to receive spiritual sensations. once the vessels are in place, the upper light will be able to enter them. prior to their formation, the light merely exists around you, surrounding your soul, although you cannot perceive it. this text is not written to enhance your knowledge. nor is it meant to be memorized. in fact, we must never test ourselves on the material. it is even better if we forget the contents altogether, so that the second reading will seem fresh and entirely unfamiliar. by forgetting the material, it implies that we have grasped the previous sensations and that they have now subsided, leaving a space to be filled by sensations we have yet to experience. the process of developing new sensory organs is constantly renewed and accumula

amiliar. by forgetting the material, it implies that we have grasped the previous sensations and that they have now subsided, leaving a space to be filled by sensations we have yet to experience. the process of developing new sensory organs is constantly renewed and accumulated in the spiritual, unperceived sphere of our souls. the most important aspect of our reading is the way we feel about the material while reading it, not afterwards. once we experience these feelings, they become revealed within the heart and mind, and manifest themselves when- how to read the text- 13- ever they are needed in the continuous process of the soul s development. rather than rushing to complete reading the text, it is recommended to concentrate on the sections that appeal to us the most. only then will th

ing to this level takes place gradually and is processed in the form of feedback. the more effort we make in our quest for a spiritual path, both in studying and in emulating spiritual objects, the more convinced we will become of our utter inability to achieve this goal by ourselves. the more we study texts that are important for our spiritual development, the more confusing and disorganized the material will appear. the better we try to treat our instructors and peers, if we are indeed advancing spiritually, the clearer it will become that all our actions are dictated by egoism. such results follow the principle: force him until he says "i do" we can rid ourselves of egoism only if we grasp that egoism causes death by holding us back from realizing true, eternal life, filled with delight

LAITMAN M KABBALAH SCIENCE AND THE MEANING OF LIFE

, rabbi baruch ashlag. since then, bnei baruch has become an international organization comprising many thousands of students. its members research, study and disseminate kabbalah. bnei baruch maintains the largest internet site on kabbalah, offering a wealth of information in twenty-two languages, and the most extensive media and text archive of lessons, books, and films on the internet. all the material is offered free through the site (www.kabbalah.info. bnei baruch recently established the ari films production company, producing documentaries and educational films aired on cable television networks in israel, north america, and europe. additionally, bnei baruch established the ashlag research institute (ari, named after baruch ashlag, which serves as a center for public discussions on

re to give creates the desire to receive, meaning the light wants the kli (vessel) to receive what it wants to give it. the desire to enjoy is the beginning of matter; kabbalah calls it the primordial matter. however, it is still not a complete matter because at this point, it is created entirely by the light s action. this process precedes the formation of any matter known to us, long before the material formation of our universe. since this will to receive stems from the light s action, it senses the light (the pleasure) at a very minimal level. at this point the will to receive has no independent desire for the light. to make it independent and further develop the will to receive, we must add another element: the will s awareness of its own existence. the creator (light) gives the will

etaching can the purpose of creation--to make the will to receive identical to the creator--be realized. in kabbalah, this identicalness is referred to as equivalence of form between the creature and the creator. the wisdom of kabbalah depicts each evolutionary stage of the will to receive from the very first stage of creation down to our world. by studying these stages, we can understand how the material world, time, space, and motion were all formed, and how the will to receive will evolve. our entire history is determined by the evolution of our will to receive; this can help us understand how humanity evolves. every process in reality, with no exception, is a result of our evergrowing will to receive. once the spiritual structure just described materializes, the matter that forms our w

esult of later events, the soul and its environment will experience a process of shattering, and consequently decline sevpa r t i: k a b b a l a h m e e t s q ua n t u m p h y s i c s 36 eral degrees down to the degree of this world. only now begins the formulation of the matter that makes up our world. from this stage onwards, from the broken will to receive, begins the historic evolution of the material world we are familiar with. once the universe has been created, the still (inanimate, vegetative, and the animate degrees are made, and following them, the speaking (human) degree is formed (figure 5. figure 5 t h e n a t u r e o f m a t t e r 37 at its preliminary evolutionary stage, humanity has physical desires for sustenance, reproduction, and family. the body always has these element

ty, the giving force, called creator, and the receiving force, called creature. kabbalah has nothing to do with any religion or any faith. i do not want to compare kabbalah to other teachings, nor do i wish to discuss any religion, be it hinduism, judaism, christianity, or islam. after all, why deal with religion when we can discuss the physics of the upper world? the challenge in explaining this material is that we cannot compare our emotions. we cannot say that the term, upper force that one person feels is identical to the term, upper force that another person feels. hence, trying to compare this or that teaching to the kabbalah is pointless. kabbalah is a technique that provides accurate, mathematical, measurable tools. when i document data pertaining to one state, another kabbalist ca

LAITMAN M THE KABBALAH EXPERIENCE

new people v in lectures or in more informal discussions v who have not discovered this valuable method, even though the question what is the meaning of my life? burns in the heart of every one of them. all of them seek a clear and scientific answer they can comprehend. therefore, i have decided to gather all the postings that have accumulated on the forum and publish them. from the multitude of material before me, i have chosen those questions and answers, by which anyone can make their first steps in kabbalah. people like you, whose point in the heart (the point that makes us wonder about the meaning of life) has awakened, sent me these questions. this book will give you insights into the path they followed, from the urgent question, what is the meaning of my life? how do i control my d

what it means to give or to receive, because in order to feel it, you must possess those two attributes. everything we feel comes out of comparison with an opposite, but within us are no attributes of the creator, and thus we can neither feel nor understand the attributes of creation. t h e e n d o f m at t e r q: will the physical world vanish at the end of correction? is malchut of malchut the material world? are the souls that do not have a screen always in it? a: kabbalah speaks of desires and intents. there is not a single word in kabbalah that refers to our world, meaning physical bodies. t h e t h o u g h t o f c r e a t i o n 25 creation was made with the desire for pleasure and there are only two participants in it: the soul and the creator. that is unchangeable! the intent can b

t of it, but can t! you will already see the evil and despair because you can t escape that situation on your own. at that point, the exodus occurs. the passage from lo lishma to lishma is exactly like a seed that rots and gives life to something new. q: will we be unable to enjoy life in another way after the restriction! it s as though there is no connection between the spiritual worlds and the material worlds. before we learn to give, will we be unable to receive any pleasure! a: if you didn t have a point in your heart that constantly wanted to receive spiritual delight--a pleasure that cannot be given in this world -you would receive pleasure through your five senses. these would bring you a sense of the various phenomena around you; you would satisfy your animate vessel and enjoy lif

itself, but because it reveals things that were hidden before we began to study. it reveals everything that surrounds us. however, the wisdom of kabbalah is comprised of two parts: flavors of the torah and secrets of the torah. the flavors of the torah investigate the structure of the spiritual worlds, man s soul, and how one should correct oneself. everyone is permitted to study that part. this material is written about in books of kabbalah sold all over the world and translated into english, russian and other languages. anyone can learn the flavors of the torah. the secrets of the torah is the hidden part of the torah. nothing is written about it in any book. that part is taught only after a person has acquired the flavors of the torah, attained the structure of the spiritual worlds as

s and corruption in our world, the more we will be ready for an inner change. the law of the upper world defines it in the words: there is no coercion in spirituality. only the creator can change our desires and intentions, so if we study diligently, the change will come. t h e s t u dy m e t h o d q: you write that the first phase in the study of kabbalah is to read as much versatile theoretical material as possible. if during reading questions arise, should i continue reading, or stop until the material has fully sunk in? if i feel fatigue or lack of will to continue the study, must i push myself to study the full amount planned? should i set up a strict schedule and stick by it, or take into consideration the difficulties that arise from time to time? a: if you re in the initial stages

LAITMAN M THE PATH OF KABBALAH

s, though it is the most important thing for us. the books speak primarily of one s descent from the worlds above. the descent is described in detail in the zohar, in the writings of the ari, and in the study of the ten sefirot. we learn about the ascent from below from letters and articles that baal ha- sulam and rabash (rav baruch ashlag) wrote to their students. there seems to be a shortage of material that describes the ascent. but the reason is that the complementary material should only serve to encourage us to attain the state of this world, and act as a springboard for the ascent to the spiritual world. once we are in the spiritual world, the books that speak of the worlds from above downward, their structure, the partzufim and the sefirot, serve as manuals for ascent, because the

son is given unique problems to solve. sometimes, the smallest obstacle can become an impassable wall. later, in 1984, i brought my teacher dozens of new students, and rabash began to write articles for daily group lessons. but even before that he would always write about the spiritual worlds that he discovered. i recorded all my lessons with my rabbi. today, there are several books based on that material, much of which was written on small scraps of paper. these now constitute an important addition to the writing of baal hasulam. 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 113 baal hasulam spoke of many things, but there was one thing he described very clearly: we must not forget that there is a leader to the world, and sometimes, when the need arises, he sends his mes

minister and did not get the job; he chose which was most important for him meeting the rabbi. t h e pa t h o f k a b b a l a h 114 rabbi ashlag did not leave behind any articles that were ready for print, because he did not want to publish his articles after his father, his great teacher. however, time passes and the demand for kabbalistic texts changes. today s students can no longer absorb the material the way it was presented to us. we can say that rabash was the last of the great kabbalists of the past. contained within him was the entire history of judaism. his knowledge of the history of judaism and the great rabbis of the last generations was very impressive, and he would tell their stories as though they were a part of his own life. we can clearly see from his stories that in the

cts there. it is, in fact, impossible to convey these feelings in a language that humans understand. but because everything that exists in our world stems from the upper worlds, and every physical object has a spiritual root above, kabbalists decided to name every spiritual entity according to its worldly branch, which seemingly passes from above downward, from a spiritual root to a corresponding material body in our world. the spiritual root is the cause and the worldly branch is the projection, the consequence. the entire torah was written in this descriptive language. it speaks only of spiritual forces, as do all the other holy books. the books can be divided into those that use a legal tongue, such as the talmud, or a historic tale tongue, such as the pentateuch. but all these books de

ice this or that science or make experiments. they can provide all the explanations from the perspective of the kabbalah, the origin of all sciences. each science has its own language. if kabbalists are not scientists they will find it difficult to describe this or that phenomenon in the professional terms of that science. kabbalists feel the actual laws of the universe that are the origin of the material and spiritual essence. but what language should they use to describe the reciprocation between various phenomena? how should they describe the spiritual force that constitutes the foundation of this world, and what are the reciprocal relationships between spiritual objects? there is no single formula in our world that can define these things. kabbalists can convey these feelings to one an

LEADBEATER C W THE HIDDEN LIFE IN FREEMASONRY 2E

of father, son and holy ghost, or shiva, vishnu and brahma. in their unity they are one universal god in whom everything exists, whether it be animate or inanimate, for there is nothing but that. but in their separate appearances, the holy ghost is the maker or builder of the outer world, and the son is the life in all beings, the glight that lighteth every man that cometh into the world h. every material object in the world is part of the being of god the holy ghost in this large sense, and every life or consciousness is part of the consciousness of god the son, who is the manifested solar logos. behind these, invisible and beyond all imagining, is the ineffable glory and happi-ness of the father. 139. both the holy ghost and the son are in turn triune; wisdom, strength and beauty are the

fested solar logos. behind these, invisible and beyond all imagining, is the ineffable glory and happi-ness of the father. 139. both the holy ghost and the son are in turn triune; wisdom, strength and beauty are the three qualities of god the holy ghost, and they form the three supports of the objective world, as they also mark out its three divisions. these divisions are (1) the visible world of material objects, founded in beauty- god in things is seen as beauty (2) the invisible energy with which the world is filled, and on which all things that are seen are built- this is the strength of god the holy ghost (3) the universal mind, the world of ideas, the storehouse of archetypes, marking out the possibilities of material forms and relationships, which is seen in what the scientist calls

re called in sanskrit philosophy ichchha, jnana and kriya. the r.w.m. expresses the divine will of the christ, directing the work to the perfecting of man; the w.s.w. represents the divine love of the christ; and the w.j.w. the divine thought. these officers are to be known by their jewels, which represent will, love and thought respectively, not by the columns at which they preside. 141. just as material energy is the strength in things, so is love the strength in consciousness; it is what has been called in sanskrit terminology the buddhi in man, the wisdom that is direct knowledge of life, the energy of consciousness. it is the faculty in man with which he contacts and deals with life around him, while his thought is the faculty with which he deals with objective things. so when at the

life, the energy of consciousness. it is the faculty in man with which he contacts and deals with life around him, while his thought is the faculty with which he deals with objective things. so when at the opening of the lodge the w.j.w. lays down his pillar and the w.s.w. raises his, it symbolizes the fact that now we are interested in life, we are working upon man, upon consciousness, not upon material objects, as would be the case if we were building a material structure, and not the temple of man, his inner character, his immortal soul. the great architect is now building ga temple in the heavens, not made with hands h. 142. thus the columns represent the three qualities of the material lodge, but the three principal officers express the three qualities of consciousness or life. now t

h. 142. thus the columns represent the three qualities of the material lodge, but the three principal officers express the three qualities of consciousness or life. now the assistant officers must be explained. in his inner nature every man is a spiritual consciousness, threefold, as we have seen- but when we look at him in this world we see not the man himself but the body in which he lives, his material house, or rather, to use a more modern simile, his motor car in which he goes about to do the business of his life, to see what he wants to see and to work where he wants to work. that body, trained perhaps for a particular profession, brought up in the special culture of one of the nations, with its manners and habits of action, feeling and thought, constitutes his personality, the mask

LEADBEATER CW GLIMPSES OF MASONIC HISTORY

in its way a classic; and others of the inner circle of the famous lodge quattuor coronati, no. 2076, the fascinating transactions of which are a precious mine of historical and archaeological lore. two great names in germany are j. f. findel, the historian, and dr. wilhelm begemann, who made the most minute and painstaking researches into the old charges of the operative craft. a vast amount of material which will be of permanent value to students of our craft has become available through the labours of the scholars of the authentic school. this school, however, has limitations which are the outcome of its very method of approach. in a society as secret as masonry there must be much that has never been written down, but only transmitted orally in the lodges, so that documents and records

it may be that he is not always quite sufficiently critical; bro. j. s. m. ward, the author of freemasonry and the ancient gods, who was hiram abiff? and a number of other works, who looks to syria as the source of masonry, though he has compiled a mass of valuable information from many other lands; and mr. bernard h. springett, author of secret sects of syria and lebanon, who has collected much material bearing upon masonic rites among the arabs. 15. to the work of the anthropological school is due a clear revelation of the immense antiquity and diffusion of what we now call masonic symbolism. it tends, however, to find the origin of the ancient mysteries in the initiatory customs of savage tribes which, although admittedly of incalculable antiquity, are often neither dignified nor spiri

nd wondrous beings are not exactly angels, in the ordinary sense of the word, though they are often called so; under them are hierarchies of angels who carry out their will in accordance with the law, for they direct the whole tremendous machinery of divine justice and in their hands is the working of the law of karma. they are sometimes spoken of as the overseers who guard the gates and test the material for the building of the holy temple. 94. consecration 95. these beings are very closely connected with the inner working of the mysteries, and therefore of masonry which is derived therefrom. they represent the great building forces of the universe, the construc-tive powers of nature; and since in our lodges we are engaged in building a universe in miniature, it is these who are invoked t

america is called indian corn) was given to me on such an occasion, and as there was no time to send for wheat i used what was offered. the result was unanticipated, for there came a cloud of nature-spirits of a totally different type, who knew nothing whatever of the work expected of them, and were entirely unsuited for it. i had to repeat that part of the consecration afterwards with the proper material. 98. the purpose of the mysteries 99. in the hidden life in freemasonry i have already written briefly of the purpose of the mysteries(*op. cit, p. 34) i said there: 100. the mysteries were great public institutions, supported by the state, centres of national and religious life to which people of the better classes flocked in thousands; and they did their work exceedingly well, for one w

ture, which is not merely consequent upon practices of meditation and ceremonial, but even more upon the living out of the ethical precepts which were taught. many people of our day imagine that we know ethical truths without being taught them, but that is not so; they seem to us quite natural now, but long ago they were discoveries or revelations somewhat analogous to the steps of advancement in material science and invention. 108. each degree of the mysteries was designed to reflect one or other of the great initiations of the white lodge, so that the initiates of this lower level might prepare themselves ultimately to enter the path of holiness and so strive after the fullness of union with osiris, the hidden light. when we come to consider these degrees we shall see how this teaching w

LEMEGETON

rl. 6483* goetia* theurgia goetia* ars paulina* ars almadel* ars notoria acknowledgments i would like to thank the british museum for allowing me to study the manuscripts firsthand, and for their help in copying the manuscripts onto microfilm. introduction the lemegeton is a popular handbook of sorcery known from the 17th century [1] in more or less the same form as i will present it. most of the material however is found in varying forms in earlier manuscripts, and some of the material dates back as early as the 14th century or earlier [2. reginald scot, in his lists of magical texts [3, mentions ars paulina, ars almadel, and ars notoria in the same breath. he also includes a text closely related to the goetia [4. so the bulk of the materials were possibly collected together by 1584. the

he was no doubt familiar with the clavicula salomonis (key of solomon) and wanted to title this work the "little key of solomon" this became "lemegeton clavicula salomonis" the major texts used for this edition have been all from the british library manuscript collection. they include harl. 6483, and sloane mss. 2731, 3825, and 3648. harl. 6483 is probably the latest, and contains much additional material. it is dated 1712-3. sloane 2731 is important because it has itself been compiled from multiple versions (including sloane 3648. this text is unfortunately incomplete, and omits all of book 5. it is dated january 18, 1687. sloane 3825 is a more complete and internally consistent text. it is also interesting in that it contains a shorter version of the notary art to which has been added th

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

opics from older western folklore about satan and witches. with the exception of a few older theologians like aquinas, i have largely ignored formal theology. the reader will also find treatments of a handful of traditional literary figures who have helped shape our images of the prince of darkness, such as milton and dante. and because of their influence on modern, religious satanism, i included material on romantic writers like blake and other literary figures like baudelaire. beginning in 1966, religious satanism emerged out of the occult subculture with the formation of the church of satan. anton lavey, founder of the church, was indebted to a number of different sources for his synthesis. especially important were: 1. traditional folklore about the devil and various adversarial figure

information about this phenomenon and its background traditions because of the disproportionate public interest in real satanism. during the course of compiling this encyclopedia, i also gathered demographic data on contemporary practicing satanists. the report of my findings from this research is included in appendix 3. anton lavey was and is a controversial figure, and to judge from some of the material one finds on the internet, his memory and his organization are often attacked by other satanists. in the course of my research, i found myself unwittingly stepping into this arena of contention. perhaps as a consequence of this conflict, some of my contacts xiv introduction voiced objections to the central role i assigned lavey and his best-known work, the satanic bible, in the formation

he unfinished expositions of aristotle s de caelo, de generatione, and metheora, his works primarily consist of theological and philosophical treatises written in latin. these include the short treatise principles of nature, in which he discusses several philosophical subjects, from the distinction between essence and existence to the aristotelian dependence of abstracted universals on individual material things; the summa contra gentiles, four books in which he argues against nonbelievers and heretics; against the errors of the greeks, in which he expresses his opinion about the doctrinal points disputed by greek and latin christians; and the unfinished summa theologica, a three-part treatise on sacred doctrine that contains the principles of thomistic theology. the element that provides

beyond our own. he asserted that angels are the next step in the order of being beyond humanity.aquinas also argued that since intellect is above sense, there must be some creatures who are incorporeal and therefore comprehensible by the intellect alone.he thus assigned to angels an incorporeal nature, departing from earlier philosophers who had asserted that angels were constituted from a subtle material substance. in spite of their incorporeal nature, angels can sometimes assume bodies, since the scriptural account of abraham s entertaining angels makes this plain. at the time, it was generally recognized by the church that the angels were impeccable. their state of perfection is such that they are unable to sin as men and women do. aquinas held that lucifer, like all the angels, was cre

reads, archons of this present darkness. see also demons; gnosticism for further reading: robinson, james m. the nag hammadi library. 1977. new york: harper& row, 1981. turner, alice k. the history of hell. new york: harcourt brace& co, 1993. ascendancy ascendancy is a prominent satanic website. it was created under the name hallowed be thy name in 1998. the current conception (aesthetic/bulk of material) was completed in midsummer 1999. it was created by jashan a al (valeska scholl) in norman, oklahoma. jashan was a former tier 3 member of the united satanic front (usf, an activist organization of modern satanic philosophical bent, before it disbanded in 1999. the main goal of the usf was equal representation of satanism and other left-hand path religions in internet-related media. jasha

LIBER O

haps the best example. these rituals need not be slavishly imitated; on the contrary, the student should no nothing the object of which he does not understand; also, if he have any capacity whatever, he will find his own crude rituals more effective than the highly polished ones of other people. the general purpose of all this preparation is as follows: 5. since the student is a man surrounded by material objects, if it be his wish to master one particular idea, he must make every material object about him directly suggest that idea. thus, in the ritual quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words the whole magical apparatus and ritual is a complex system of mnemonics (the importa

LIBER 777

layrwa auriel bwrk kerub ]alrwp phorlakh ghob 31 bis. lxiii. the four worlds. lxiv. secret names of the four words. lxv. secret numbers corresponding. lxvi. spelling of tetragrammaton in the four worlds. 11 hryxy yetrizah, formative world hm mah 45 ah waw ah dwy 23 hayrb briah, creative world gs seg 63 ah waw ah dwy 31 twlyxa atziluth, archetypal world bu aub 72 yh wyw yh dwy 32 bis hycu assiah, material world b ben 52 hh ww hh dwy 31 bis. lxvii. the parts of the soul. lxviii. the demon kings. lxix* the alchemical elements. lxx. attribution of pentagram. 11 jwr ruach oriens h left upper point 23 jmcn neshamah ariton g right upper point 31 hyj chiah paimon f right lower point 32 bis cpn nephesh amaimon g left lower point 31 bis hdyjy yechidah. topmost point table of correspondences 19 lxxi

of love 3 hywjy hyjhl! a established strength [virtue# d abundance 4 hyqwh ladnm$ a perfected work [completion= d blended pleasure [luxury] 5 hyhbm laywp' e strife% h loss in pleasure [disappointment] 6 hymmn lalyy& e victory! h pleasure 7 lajrh larxm% e valour$ h illusionary success [debauch] 8 hyaka layhk# i swiftness' l abandoned success [indolence] 9 layzh hydla= i great strength [strength& l material happiness [happiness] 1010 hywal hyuhh' i oppression% l perfected success [satiety] cxxxv. titles and attributions of the sword suit [spades] cxxxvi. titles and attributions of the coin, disc or pantacle suit [diamonds] 0. 1 the root of the powers of air the root of the powers of earth 2= in g the lord of peace restored [peace& in j the lord of harmonious change [change] 3' g sorrow% j ma

y] cxxxv. titles and attributions of the sword suit [spades] cxxxvi. titles and attributions of the coin, disc or pantacle suit [diamonds] 0. 1 the root of the powers of air the root of the powers of earth 2= in g the lord of peace restored [peace& in j the lord of harmonious change [change] 3' g sorrow% j material works [works] 4& g rest from strife [truce! j earthly power [power] 5$ k defeat# b material trouble [worry] 6# k earned success [science= b material success [success] 7= k unstable effort [futility' b success unfulfilled [failure] 8& c shortened force [interference! f prudence 9% c despair and cruelty [cruelty$ f material gain [gain] 1010! c ruin# f wealth table v 26 cxxxvii. signs of the zodiac. cxxxviii* planets ruling col. cxxxvii. cxxxix. planets exalted in col. cxxxvii. cxl

g' t& p% s! s and b$ d# r= note that s and not k is the 7th of the double letters. the jesuit kircher17 gives= p r t b g d k the order of the planets is that of their apparent rate of motion. by writing them in their order round a heptagon, and tracing the heptagram unicursally, the order of the days of the week is obtained. col. clxxviii. these intelligences are angelic in nature, but possessing material and even earthly dominion. hence they preside over the geomantic figures, whose nature indeed expresses their relation to man. col. clxxxi. line 11. he laughs; bearing a sphere containing illusion in his left hand, but over his right shoulder, and a staff 463 lines long in his right. a lion and a dragon are at his feet, but he seems unaware of their attacks or caresses. line 12. his attit

nmost sincerity. 62 4 1 b of e hsiao kwo non-essential, success of trifles, a wonded bird, small divergences. 63 2 5= of! ki tzi help attained, complete success. 64 5 2! of= wei tzi incomplete success, foolish impulse, failure. 50 transcriber s notes [the work as presented here is currently incomplete: owing to my complete ignorance of arabic, one column (the princes of the jinn) and some endnote material (the 99 names of god) in that language have not been entered. further proof reading is probably required] this electronic edition of 777 was prepared from the version of 777 revised printed in 777 and other qabalistic writings (originally published as the qabalah of aleister crowley. as far as i can tell this was a facsimile from the 1955 first edition of 777 revised; while crowley s orig

LIBER ALEPH

ppy, and in their way of vegetable life it is so; for they are free of any poison. m liber aleph vel cxi 20 s de motu vit (of the motion of life) earn then, o my son, that all phenomena are the effect of conflict, even as the universe itself is a nothing expressed as the difference of two equalities, or, an thou wilt, as the divorce of nuit and hadit. so therefore every marriage dissolveth a more material, and createth a less material complex; and this is our way of life, rising ever from ecstasy to ecstasy. so then all high violence, that is to say, all consciousness, is the spiritual orgasm of a passion between two lower and grosser opposites. thus light and heat result from the marriage of hydrogen and oxygen; love from that of man and woman, dhyana or ecstasy from that of the ego and t

of the word magick, we however exclude such media as are generally known and understood. now then, o my son, will i declare unto thee first the nature of the power, and afterward that of the medium. l liber aleph vel cxi 52 aw de harmonia anim cum corpore (of the harmony of the soul with the body) ll things are interwoven. the most spiritual thought in thy soul (i speak as a fool) is also a most material change in blood or brain. anger maketh the blood acid; hate poisoneth mother.s milk; even as i showed formerly in reverse, how disturbance of physical function altereth the states of consciousness. now no man doubteth the power of the will of man, whether it be his love that begetteth children or causes wars wherein many men be slain, whether it be his eloquence that moveth a mob or his v

, hath also part in water. air ruleth ethyl oxide, for it is as a sword, dividing asunder ever part of thee, making easy the way of analysis, so that thou comest to learn thyself of what elements thou art compact. lastly, of the nature of earth are the direct hypnotics, which operate by repose, and restore thy strength by laying thee as a child in the arms of the great mother, i say rather of her material and physiological vicegerent. c liber aleph vel cxi 94 go de virtute experienti in hoc arte (of the value of experience in this art) ot sleep, not rest, not contentment are of the will of the hero, but these things he hateth, and consenteth to enjoy them only with shame of his weak nature. but he will analyse himself without pity, and he will do all things soever that may free and fortify

pt of men, and in pain of disease, and so forth, mocking us, and holding our magick for delusion. but they behold not our light, how it guideth us in our path unto a goal that is not in their comprehension, so that we crave not that which seemeth to them the sole food and comfort of life. also, this which we attain, though it be the essence of omniscience and omnipotence, informeth and moveth the material world (so to call it) only according to the nature of that which is herein. for the light of the sun (by his very wholeness itself) sheweth a rose red, but a leaf green; and his heat gathereth the clouds, and disperseth them also. so i then, though i were perfect in magick, might not work in metals as a smith, or become rich by commerce as a merchant; for i have not in my nature the engin

t what shall come to the adept, to him that hath aspired constantly and firmly to his star, attuning the mind unto the musick of its will. in him, if his mind be knit perfectly together is itself, and conjoined with he star, is so strong a confection that it breaketh away easily not only from the gross body, but the fine. it is this fine body which bindeth it to the astral, as did the gross to he material world so then it accomplisheth willingly the sacrament of a second death and leaveth the body of light. but the mind, cleaveth closely, by right of its harmony, and might of its love, to its star, resisteth the ministers of disruption, for a season, according to its strength. now, if his star be of those that are bound by the great oath, incarnating without remission because of delight in

LIBER ASTARTE

hing song, and thy meditation shall be ecstasy, and thy toil shall be a delight exceeding all pleasure thou hast ever known. and of the great flame that answereth thee it may not be spoken; for therein is the end of this magick art of devotion. 31. considerations with regard to the use of symbols. it is to be noted that persons of powerful imagination, will, and intelligence have no need of these material symbols. there have been certain saints who are capable of love for an idea as such without it being otherwise than degraded by idolising it, to use this word in its true sense. thus one may be impassioned of beauty, without even the need of so small a concretion of it as .the beauty of apollo .the beauty of roses .the beauty of attis. such persons are rare; it may be doubted whether plat

an idea as such without it being otherwise than degraded by idolising it, to use this word in its true sense. thus one may be impassioned of beauty, without even the need of so small a concretion of it as .the beauty of apollo .the beauty of roses .the beauty of attis. such persons are rare; it may be doubted whether plato himself attained to any vision of absolute beauty without attaching to it material objects in the first place. a second class is able to contemplate ideals through this veil; a third class needs a double veil, and cannot think of the beauty of a rose without a rose before them. for such is this method of most use; yet let them know that there is this danger therein, that they may mistake the gross body of the symbol for the idea made concrete thereby. 32. considerations

ond class is able to contemplate ideals through this veil; a third class needs a double veil, and cannot think of the beauty of a rose without a rose before them. for such is this method of most use; yet let them know that there is this danger therein, that they may mistake the gross body of the symbol for the idea made concrete thereby. 32. considerations of further danger to those not purged of material thought. let it be remembered that in the nature of the love itself is danger. the lust of the satyr for the nymph is indeed of the same nature as the affinity of quicklime for water on the one hand, and of the love of ab for ama on the other; so also is the triad osiris, isis, horus like that of a horse, mare, foal, and of red, blue, purple. and this is the foundation of correspondences

LIBER CCC KHABS AM PEKHT

but to the glory of ra-hoor-khuit and the establishment of his perfect kingdom let all be done! now, o my son, thou knowest that it is our will to establish this work, accomplishing fully that which we are commanded in the book of the law .help me, o warrior lord of thebes, in my unveiling before the children of men!.2.and it is thy will, manifesting as thou hast done in the sphere of malkuth the material world,3 to do this same thing in an even more immediate and practical way than would naturally appeal to one whose manifestation is in the heaven of jupiter. so therefore we now answer thy filial petition that asketh good counsel of us as to the means to be taken to extend the law of thelema throughout the whole world. direct therefore now most closely thine attention to the book of the l

sword. it is impossible to treat in this epistle of the vast problems involved in this question; and they must be decided in accordance with the law by those in authority in the order when the time comes. thou wilt note that we have written unto thee more as a member of the o.t.o. than in thy capacity as of the a a, for the former organization is coordinate and practical, and concerns itself with material things. but remember this clearly, that the law cometh from the a a, not from the o.t.o. this order is but the first of 1 [part iv of book 4 was not published as originally intended. the equinox of the gods was retroactively declared to be book 4, part iv some years after publication. t.s] khabs am pekht 7 the great religious bodies to accept this law officially, and its whole ritual has

LIBER CCCXXXV ADONIS

g/ celephais press. this e-text last revised 25.06.200 tliber cccxxxv adonis an allegory a a publication in class c. 1 adonis an allegory by alesiter crowley inscribed to adonis. argument esarhaddon is man ignorant of his high destiny, lost in love of the body (astarte) whose 5 handmaidens are the 5 senses. the soul (psyche) appeals to him in vain, but awakes his dread of the king of babylon (the material plane) who is death.but also subject to the king of greece, who is the one lord. hermes, the wisdom of god, leads the man to recollection of his true nature by putting him into samadhi, the .sudden death. of the qabalah. he leaps up freed. the body now feels worthless and the man despises it; but the soul says no: all 3 of us must enjoy together.1 1 [this .argument. not in the equinox pri

LIBER CHANOKH

ract of the symbolic representation of the universe derived by doctor john dee through the skrying of sir edward kelly first published in the equinox, vol. i, nos. 7& 8 (1912) this electronic edition prepared by celepha s press, somewhere beyond the tanarian hills: first issued september 2002; last revised 16.06.2004. no copyright is claimed on key entry, formatting, or transcriber.s endotes. all material by aleister crowley is (c) ordo templi orientis, jaf box 7666, new york, ny 10116, usa [prefatory note by the editor we omit in this preliminary sketch any account of the tables of soyga, the heptarchia mystica, the book of enoch, or liber logaeth. we hope to be able to deal with these adequately in a subsequent article] the holy table plate i. 1 part i the symbolic representation of the

t to do with them: he repeatedly asked about them and received vague or evasive answers from kelly and/or the angels. the heptarchic system of planetary magick is covered by turner (1983) and james (1984; a .golden-dawn-ized. version is presented by zalewski (1990. it is set out in two ms digests by dee, de heptarchia mystica in sloane 3191, and compendium heptarchia mystica (add. ms 36,674. this material is drawn from the skrying liber lxxxiv 39 sessions recorded in sloane ms 3188, principally tertius and quartus but incorporating material from all the books. it is not clear whether what dee meant by the .book of enoch. was the .tablets of enoch. which are definitely identical with the tablets composing the great table (table of watchtowers, or liber logaeth, though the latter seems to be

in bl sloane ms 3189, liber mysteriorum sextus et sanctus, in edward kelly.s handwriting. this copy has the title .the book of enoch, revealed to dr. john dee by the angels, interpolated by elias ashmole. to the best of my knowledge nobody has deciphered logaeth to date. thomas head (in regardie (ed, 1984) claimed to have been able to solve some of the tables and tentatively translate some of the material in the .angelic language. contained in the book; he did not give further details and as far as i am aware has not published his findings. some researchers (e.g. laycock, 1978) are of the opinion that the material recorded in logaeth may be a glossolalia. it appears that some unacknowledged work in the compilation of the published parts of chanokh was done by james windram, crowley.s south

ience regardie.s interpolation of .the symbolic representation of the universe. as a subtitle for the first part. it was again reprinted in enochian world of aleister crowley (enochian sex magick) by c.s. hyatt and lon milo duquette (new falcon: 1991. the present key entry was made from a facsimile of equinox i (7-8. the holy table, ensigns of creation, and sigillum dei meth were redrawn based on material in ben rowe.s enochian magic reference and clay holden.s pdfs of mysteriorum liber secundus and mysteriorum liber tertius. the general view of the great table was entered from the version in the equinox; the views of the watchtowers and tablet of union as pyramid squares were redrawn, the letters checked against plate iii and the symbols checked according to the golden dawn rules printed

s and invocations. typesets/ translations in james (1984; typeset and translation of the first three in turner (1989; typeset and translation of de heptarchia mystica in turner (1983. turner.s latin translations seem generally more reliable than james. compendium heptarchia mystica. bl add. ms. 36,674. a variant and apparently earlier digest of the heptarchic system of planetary magick, including material not in sloane 3191. turner (1983) incorporates material from this (ed. meric casaubon, 1659) a true and faithful relation of what passed for many yeers between dr. john dee and some spirits &c &c &c. london. reprinted london: askin, 1974; new york: magickal childe, 1992. a typeset of dee.s spirit diaries from may 1583 to may 1587 (with a brief fragment from 1607. also cited as .casaubon

LIBER CLXV A MASTER OF THE TEMPLE

utterly consumed in thee! amen. saturday, june 10, 1911. tonight i must write an entry. i must. and it is time. why have i not done so before? because i have experienced a dryness for the last month, and have made no definite effort to overcome it, but have just kept a firm hold on the little atom of real knowledge i have obtained& setting my face still towards the east, have plodded on with this material existence and the office work i have undertaken. i have experienced an incessant yearning for that something or nothing of which a glimpse had been vouchsafed unto me, and waited. maybe i should have worked and waited, but i did not. i have not heard from frater p.a. yet, but i wrote again during the month, saying i wanted to do something to help others a little, and asking if he could sp

is event must not be supposed to reflect in any way on frater p.a. for whom he always felt and will feel great love and respect; the circumstances leading up to this change were outside the sphere of influence of fra v.i.o. and the more difficult to judge owing to his isolation in canada. with this brief allusion to the change in his occult affairs, we may pass on to a corresponding change in his material surroundings, for the equinox 158 although he continued with his usual office work, he lived during the best part of this year under canvas in a small tent by the sea shore, necessitating some miles of walking every day, and throwing him a good deal more in touch with nature than formerly; also the addition of a little stranger to his family had a marked effect on his home affairs, being

LIBER COLLEGII SANCTI

g. and repeat to him his chosen chapter of liber dcccxiii. h the gems printing just had g. and repeat to him liber dcccxiii. h; however section 4 of the task only requires the philosophus to memorise a single chapter. the equinox iv (1) printing made a similar correction. the task of a dominus liminis. g. liber mysteriorum. h this work is unpublished; it may not be extant as such although related material survives in one of crowley fs manuscript notebooks; in any case the context in which it is cited suggests it deals with the theory and practice of running a magical order; it may also include, overlap with, or be identical with one or more of the rituals alpha, beta and gamma mentioned in gliber dclxxi vel aort h (a version of the neophyte initiation ritual which survives in typescrip gli

LIBER CXX

rth, w.water. the only set of directions that agree with the order of the spell itself (ignoring markouts on the directions) and go in order of the verse to be said, is that of the elemental directions, which i have used. there are a couple of other lacunae that i have not attempted to fill in, though it is obvious what is intended. crowley sent this ritual to frater semper peratus as part of the material involved in an order called "the order of thelemites. in the order of thelemites (as also given in liber al vel legis) there are but three grades: the hermit, the lover, and the man of earth. in all official documents of the order (of thelemites) they are referred to as magister, adeptus, and zelator. the requirements to pass beyond the grade of zelator to the grade of adeptus are that th

LIBER DCCCLX JOHN ST

took the almond wand of abramelin and the secret tibetan bell, made of electrum magicum with its striker of human bone. i took also the magical knife, and the holy anointing oil of abramelin the mage. i began then quite casually by performing the lesser banishing ritual of the pentagram, finding to my great joy and some surprise that the pentagrams instantly formulated themselves, visible to the material eye as it were bars of shining blackness deeper than the night. i then consecrated myself to the operation; cutting the tonsure upon my head, a circle, as it were to admit the light of infinity: and cutting the cross of blood upon my breast, thus symbolising the equilibration of and the slaying of the body, while loosing the blood, the first projection in matter of the universal fluid. th

walking or riding or sleeping. thus, then, is adonai hidden from me. i know where he lives; i know i shall be welcome if i call; but i do not know whether he will invite me to a banquet or ask me to go out with him for a long journey. it may be that the rota will give me some hint [we have omitted the details of this divination..ed] i am never content with such divinations; trustworthy enough in material concerns, in the things of the spirit one rarely obtains good results. the first operation was rather meaningless; but one must allow (a) that it was a new way of dealing those cards for the opening of an operation (b) that i had had two false starts. the final operation is certainly most favourable; we shall see if it comes true. i can hardly believe it possible. 6.10. will now go for a

cessarily lead me just where it may happen to go. why deliberately go off to geburah? why not aspire direct by the path of the moon-ray unto the ineffable crown? modesty is misplaced here! very good. then how aspire? who is it that standeth in the moon-ray? the holy guardian angel. aye! o my lord adonai, thou art the beginning and the end of the path. for as thou hta thou art also 406= wt tau the material world, the omega. and as he awh thou art 12, the rays of the ineffable crown (a disaster has occurred; viz, a sudden and violent attack of that which demands a tabloid of pepsin, bismuth, and charcoal.and gets it. on my return, 11.34, i continue) and as yna ani .i. thou art also ya the negative, that is beyond these on either side! but this illness is a nuisance. i must have got a little

LIBER DCCCXI ENERGIZED ENTHUSIASM

e, and his perception of real values, a new aristocracy would at once be created, and the deadly fact that social consideration varies with the power of purchasing champagne would cease to be a fact. our pluto-heiro-politicocracy would fall in a day. but i am only too well aware that such a picture is not likely to be painted. we can then only work patiently and in secret. we must select suitable material and train it in utmost reverence to these three master-methods, or aiding the soul in its genial orgasm. x this reverent attitude is of an importance which i cannot overrate. normal people find normal relief from any general or special excitement in the sexual act. commander marston, r.n, whose experiments in the effect of the tom-tom on the married englishwoman are classical and conclusi

e for lophophora williamsi, the peyote cactus. around the time energized enthusiasm was written, crowley conducted a number of experiments on himself and various volunteers with this drug, intending to write up and publish the results as liber cmxxxiv, the cactus in equinox volume iii. the writeup was never finished and the notes were destroyed by h.m. customs as part of a batch of seized crowley material. mescaline is hard to get hold of nowadays: psilocybin or lysergide in carefully regulated 16 liber dcccxi have not as yet been thoroughly studied. it is my immediate purpose to repair this neglect. xiv the sexual excitement, which must complete the harmony of method, offers a more difficult problem. it is exceptionally desirable that the actual bodily move-ments involved should be decoro

LIBER E

n having found the postures in liber e too difficult, the pitiful heart of the pramonstrator of a a has been moved to authorise the publication of additional postures, which will be found facing this page. an elderly, corpulent gentleman of sedentary habit has been good enough to pose, so that none need feel debarred from devoting himself to the great work on the ground of physical infirmity* all material by aleister crowley (c) ordo templi orientis jaf box 7666 new york ny 11016 u.s.a. no copyright is claimed on key entry, formatting, or editorial notes. typed and edited by frater t.s. for celephais press, somewhere beyond the tanarian hills. last revised 09.06.2004 e.v. liber e. supplementary instruction in asana 1. the dying buddha. 2. the hanged man. 3. the corpse. these three recumban

LIBER GRADUUM MONTIS ABIEGNI

there was no official instruction in astrology at this period. about 1915 crowley collaborated with the new york astrologer evangeline adams on a comprehensive astrological textbook, designated by crowley liber 536, ga complete treatise on astrology. h crowley and adams fell out in a row over money after the bulk of the work had been written but before it could be published. much of the surviving material was published by adams under her name alone in the 1920s in two volumes, astrology: your place in the sun and astrology: your place among the stars. a smaller part of the work (an introductory chapter and chapters on uranus and neptune) was published in 1972 under crowley fs name as the complete [sic] astrological writings, edited by john symonds and kenneth grant. the entire work, bound

1 liber 536, gbatracoboofrenokosmomacia. h 12 gliber turris vel domus dei h (xvi. 13 see gliber iii vel jugorum, h i. 14 see gliber astarte vel berylii h (175) 15 no published a a instruction treats directly of talismans or evocation, although ritual outlines (in the golden dawn z2 paper) and two examples were printed in the equinox in the gtemple of solomon the king h serial; and much suggestive material may be found in part iii of book 4. liber xiii 8 16 some of the practices in gliber yod (formerly called vesta) h (831) may be here referred to. the gsheaths of the self h are the five skandhas (or kandhas, approx. gcategories h or gaggregates h) described in buddhist literature, and are mentioned in passing by crowley in gthe wake world h (liber 95. in addition to the citation of gscienc

LIBER ISRAFEL

e of darkness be broken; let it return into the silence of light. 20. the speaker silently departs; the listeners disperse unto their homes; yea, they disperse unto their homes. 5 [this section is a slight adaptation of the ggeneral exordium h which opens the golden dawn z1 paper. t.s [this ritual is an adaptation by crowley of an invocation of thoth put together by allan bennett from golden dawn material, egyptian texts and miscellaneous sources, a few only of which are noted. the earlier version (corresponding to points 5-13 only of the present text) was published in equinox i (3) as part of bennett fs ritual for the evocation to visible appearance of taphthartharath the spirit of mercury. text (c) ordo templi orientis. key entry &c. by frater t.s. for niwg/ celephais press. this e-text

LIBER LIBRAE

he great names if need be; but neither mock nor revile them, for so assuredly wilt thou be lead into error. 9. a man is what he maketh himself within the limits fixed by his inherited destiny; he is a part of mankind; his actions affect not only what he calleth himself, but also the whole universe. 10. worship and neglect not, the physical body which is thy temporary connection with the outer and material world. therefore let thy mental equilibrium be above disturbance by material events; strengthen and control the animal passions, discipline the emotions and the reason, nourish the higher aspirations. 11. do good unto others for its own sake, not for reward, not for gratitude from them, not for sympathy. if thou art generous, thou wilt not long for thine ears to be tickled by expressions

y and wilfully to reject truth, to fear knowledge lest that knowledge pander not to thy prejudices. 16. to obtain magical power, learn to control thought; admit only those ideas that are in harmony with the end desired, and not every stray and contradictory idea that presents itself. 17. fixed thought is a means to an end. therefore pay attention to the power of silent thought and meditation. the material act is but the outward expression of thy thought, and therefore hath it been said that gthe thought of foolishness is sin. h thought is the commencement of action, and if a chance thought can produce much effect, what cannot fixed thought do? 18. therefore, as hath already been said, establish thyself firmly in the equilibrium of forces, in the centre of the cross of the elements, that cr

LIBER LVII

sent the archetypal man, wmdq \da, adam qadmon, the protogonos. in looking at the sephiroth constituting the first triad, it is evident that they represent the intellect; and hence this triad is called the intellectual world, lkcwm \lwo, olahm mevshekal. 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 .tr

us garment, and who assume a form when they appear to man. the fourth is the assiatic world, hycoh \lwo, olahm ha-assiah, the world of action, called also the world of shells, twpylqh \lwo, olahm ha-qliphoth, which is this world of matter, made up of the grosser elements of the other three. in it is also the abode of the evil spirits which are called .the shells. by the qabalah, twpylq, qliphoth, material shells. the devils are divided into ten classes, and have suitable habitations (see tables in 777).23 the demons are the grossest and most deficient of all forms. their ten degrees aswer to decad of the sephiroth, but in inverse ratio, as darkness and impurity increase with the descent of each degree. the two first are nothing but absence of visible form and organization. the third is the

r a very great deal of matter for thought in these poems which an untutored person would pass by. to return to the general dogma of the qabalists. the figure of minutum mundum will show how they suppose one quality to proceed from the last, first in the pure god-world atziluth, then in the angel-world briah, and so on down to the demon-worlds, which are however not thus organised. they are rather material that was shed off in the course of evolution, like the sloughs of a serpent, from which comes their name of shells, or husks. apart from silly questions as to whether the order of the emanations is confirmed by palaontology, a question it is quite impertinent to discuss, there is no doubt the sephiroth are types of evolution as opposed to catastrophe and creation. the great charge against

of generation is death. hp. the fortress of the most high (note p, the lowest reciprocal path. ydx. in the star is the gate of the sanctuary [wq. illusionary is the initiation of disorder. cyr. in the sun (osiris) is the secret of the spirit. yc. resurrection is hidden in death. wt. the universe is the hexagram (other meanings suit other planes and other grades* inspiration, equilibrated produces material energy [note added by ac to a copy of equinox i (5, as transribed by yorke. in the seed of the magus the universe is latent [note by ac, source as above. love balanaces the universe (x(-x= 0 [note by ac, source as above] for [this] read .the emperor is born of the queen to the wanderer [note by ac, source as above; referring to switch of tarot attributions] on the qabalah 29 truly there i

tarot: the 6 has little evil possible to it; the worst name one can call 60 is .restriction. 61. ya, the negative. yna, the ego. a number rather like 31, q.v. 64. yd and ynd, intelligences (the twins) of mercury. see also 32. 65. ynda. in roman characters lxv= lvx, the redeeming light. see the 5 =6 ritual and .konx om pax. note 65= 13 5, the most spiritual form of force, just as 10 5 was its most material form. note sh .keep silence. and lkyh, the palace; as if it were said .silence is the house of adonai. 34 liber lviii 67. hnyb the great mother. note 6+ 7= 13, uniting the ideas of binah and kether. a number of the aspiration.42 70. the sanhedrim and the precepts of the law. the divine 7 in its most material aspect. 72. dsj, mercy. the number of the shemhamphorasch, as if affirming god as

LIBER LXVII THE SWORD OF SONG

s, owing to reproaches of bard. ethical and eloquent denunciation of christian cosmogony. 18 the sword of song each life bound over to the wheel72 ay, and each being.we may guess now that the very crystals feel. for them no harp-reasounding court, no palm, no crown, but none the less a cross, be sure! the worst man.s thought in hell itself, bereft of bliss, were less unmerciful than this! no! for material things, i hear, will burn away, and cease to be (nibbanna! ah! thou shoreless sea) man, man alone, is doomed to fear, to suffer the eternal woe, or else, to meet man.s subtle foe, god.and oh! infamy of terror! be like him.like him! and for ever! at least i make not such an error: my soul must utterly dissever its very silliest thought, belief, from such a god as possible, its vilest from

pes, devotions blind to hamper, soberly we.ll state the problem, and investigate in purely scientific mood the sheer ananke of the mind, a temper for our steel to find whereby those brazen nails subdued against our door-post may in vain ring. we.ll examine, to be plain, by logic.s intellectual prism the spiritual syllogism. we know what fools (only) call divine and supernatural and what they name material are really one, not two, the line by which divide they and define being a shadowy sort of test; a verbal lusus at the best, at worst a wicked lie devised to bind men.s thoughts; but we must work with our own instruments, nor shirk discarding what we erstwhile prized; should we perceive it disagree with the first-born necessity. i come to tell you why i shun the sight of men, the life and

end in time (ll. 245-249. and in that last supreme hour of agony he claims regan as his wife, as if by accident; it is not the passionate assertion of a thing doubtful, but the natural reference to a thing well known and indisputable. and in the moment of his despair; confronted with the dead bodies of the splendid sisters, the catafalque of all his hopes, he can exclaim in spiritual triumph over material disaster.the victory of a true man.s spirit over fate .yet edmund was beloved. edgar is left alive with albany, alone of all that crew; and if remorse could touch their brutal and callous souls (for the degeneration of the weakling, well-meaning albany, is a minor tragedy, what hell could be more horrible than the dragging out of a cancerous existence in the bestial world of hate their hi

however, believing erroneously that they are being .unselfish. do fill their hearts with devotion for the beloved saviour, and this process is, in its ultimation, so similar to the earlier stages of the great work itself, that some confusion has, stupidly enough, arisen; but for all that the practice has been the means of bringing some devotees on to the true path of the wise, unpromising as such material must sound to intelligent ears. the esoteric christian or hindu adopts a middle path. having projected the absolute from his mind, he endeavours to unite his consciousness with that of his absolute and of course his personality is destroyed in the process. yet it is to be feared that such an adept too often starts on the path with the intention of aggrandising his personality to the utmos

LIBER LXXVIII

es, representing the force of the spirit, acting in, and binding together, the four scales of each element: and answering to the dominion of the letters of the name in the kether of each. they represent the radical forces. the four aces are said to be placed on the north pole of the universe wherein they revolve, governing its revolution; and ruling as the connecting link between yetzirah and the material plane or universe. i. the root of the powers of fire ace of wands a white radiating angelic hand, issuing from clouds, and grasping a heavy club, which has three branches in the colours, and with the sigils, of the scales. the right-and left-hand branches end respectively in three flames, and the centre one in four flames: thus yielding ten: the number of the sephiroth. two-and-twenty lea

circumference, making the whole something like an astrological figure of the heavens. it is surmounted by a small circle, above which is a large white maltese cross, and with two white wings. four crosses and two buds are shewn. the hand issueth from the clouds as in the other three cases. it represents materiality in all senses, good and evil: and is, therefore, in a sense, illusionary: it shows material gain, labour, power, wealth, etc. the sixteen court, or royal cards the four kings the four kings, or gfigures mounted on steeds, h represent the yodh forces of the name in each suit: the radix, father and commencement of material forces, a force in which all the others are implied, and of which they form the development and completion. a force swift and violent in its action, but whose e

soon passes away, and therefore symbolized by a figure on a steed riding swiftly, and clothed in complete armour. therefore is the knowledge of the scale of the king so necessary for the commencement of all magical working. a description of the cards of the taro 11 the four queens are seated upon thrones; representing the forces of the he of the name in each suit; the mother and bringer-forth of material forces: a force which develops and realizes that of the king: a force steady and unshaken, but not rapid, though enduring. it is therefore symbolized by a figure seated upon a throne: but also clothed in armour. the four princes these princes are figures seated in chariots, and thus borne forward. they represent the vau forces of the name in each suit: the mighty son of the king and queen

palace of the floods knave of cups a beautiful amazon-like figure, softer in nature than the princess of wands. her attire is similar. she stands on a sea with foaming spray. away to her right a dolphin. she wears as a crest a swan with opening wings. she bears in one hand a lotus, and in the other an open cup from which a turtle issues. her mantle is lined with swansdown, and is of thin floating material. sweetness, poetry, gentleness and kindness. imaginative, dreamy, at times indolent, yet courageous if roused. when ill dignified she is selfish and luxurious. she rules a quadrant of the heavens around kether. e of c princess and empress of the nymphs or undines throne of the ace of cups. xiii the lord of the winds and the breezes: the king of the spirits of air knight of swords a winged

oot to another and body swinging around. she is a mixture of minerva and diana: her mantle resembles the agis of minerva. she wears 20 liber lxxviii as a crest the head of the medusa with serpent hair. she holds a sword in one hand; and the other rests upon a small silver altar with grey smoke (no fire) ascending from it. beneath her feet are white clouds. wisdom, strength, acuteness; subtlety in material things: grace and dexterity. if ill dignified, she is frivolous and cunning. she rules a quadrant of the heavens around kether. e of d princess and empress of the sylphs and sylphides. throne of the ace of wands. xvii the lord of the wide and fertile land; the king of the spirits of earth knight of pentacles a dark winged warrior with winged and crowned helmet: mounted on a light brown ho

LIBER MMCMXI NOTE ON GENESIS

estation) is the number 0. its symbol is the very emblem of infinite space and infinite time. multiply it by any active and manifested number; and that number vanishes.sinks into the ocean of eternity. so also is the ain soph. from it proceed all things: unto it all will return, when the age of brahman is over and done, and the day of peace-be-with- us is declared by thoth, the great god, and the material universe sinketh into infinity. the first number, then, is one; emblem of the all-father; the unmanifest mind behind all manifestation: the first mind. multiply by it any other number.for the multiplication of the numbers is a generation, as is the multiplication of men and gods.and behold! the resultant is a replica of the number taken. so is one the all-father, the all-begetter.generati

and cory. here used in its true meaning of .the marshalling forth by number. qabalah, hlbq, by tarot .the mystery shown forth in balanced disposition by command. hidden behind my magic veil of shows, i am not seen at all.name not my name. a note on genesis 5 absolute form of physical life that we know. the dual power of nature is the great mother of the worlds. again, to draw an analogy from the material world, consider the moon, our mother. behold in her the typic representative of the powers of the two. light and darkness, flux and reflux, ebb and flow.these are her manifested powers in nature.where also she binds the great waters to her will. now in the yetziratic attribution, is the second number, beth (i.e. a house, an abode, the dwelling of the holy one, shown to be equivalent to th

is, the magus.the vox dei.and thoth, the recorder. coalesce these two ideas and we get b .this is the magical history. r signifieth the head or beginning of time and things; and by taro it is glory, life, light, sun. thus read .of the dawning of life and light. a is by shape the svastika, symbolically aleph, the ox, as though showing the fearful force of the spiritual .whirling motions. upon the material plane, as a terrible and destructive power. this is also shown by the foolish man, as the material tarotic emblem of that which in its proper and higher manifestation is the spiritual ether. therefore we read .begun are the whirling motions. c signifieth mighty in flame, whereof it is also the hieroglyph. it is that ruach elohim brooding upon the face of the waters. so read .formulated is

LIBER O

rhaps the best example. these rituals need not be slavishly imitated; on the contrary the student should do nothing the object of which he does not understand; also, if he have any capacity whatever, he will find his own crude rituals more effective than the highly polished ones of other people. the general purpose of all this preparation is as follows: 5. since the student is a man surrounded by material objects, if it be his wish to master one particular idea, he must make every material object about him directly suggest that idea. thus in the ritual quoted, if his glance fall upon the lights, their number suggests mercury; he smells the perfumes, and again mercury is brought to his mind. in other words, the whole magical apparatus and ritual is a complex system of mnemonics [the importa

htning flash. order (a to saturn, r to jupiter, a to mars, etc) and the particular letter was to be vibrated along with the other names. 14 the print editions read. as in plate on preceding page. the hexagram of sol is formed by tracing the hexagrams of the other six planets in order, thus twelve triangles in total. in the diagram, numbers are placed by the starting point of the first stroke* all material by aleister crowley (c) ordo templi orientis jaf box 7666 new york ny 11016 u.s.a. no copyright is claimed on key entry, formatting, or editorial notes. typed and edited by frater t.s. for celephais press, somewhere beyond the tanarian hills. last revised 01.07.2004 eorliber os abysmi vel daath svb figvra cdlxxiv v a a publication in class c g i (motto, titles, etc, a member of the body o

LIBER SAMEKH

4 parts i-iv york beach, maine: samuel weiser, 1994 gliber viii h first published as part of gliber xxx arum vel saculi, the vision and the voice h in equinox i (5) london 1911 this electronic editon prepared by frater t.s. and issued by celephais press (somewhere beyond the tanarian hills) 2003 last revised and correct 07.07.2004. please report errors to dancingstar93@hotmail.com text of crowley material c ordo templi orientis jaf box 7666 new york ny 10116 u.s.a. liber samekh thevrgia g o e t i a s v m m a (congressvs cvm damone) svb figvra dccc official publication of a a class d for the grade of adeptus minor 3 point i evangelii textus redactus. the invocation magically restored, with the significance of the barbarous names etymologically or qabalistically determined and paraphrased in

e by earthquake overtaken; light is not, and the thunders roll, the world is done: when in the darkness chaos rolls again in the excited brain: then, o then call not to thy view that visible image of nature; fatal is her name! it fitteth not thy body to behold that living light of hell, the unluminous, dead flame, until that body from the crucible hath passed, pure gold! for, from the confines of material space, the twilight-moving place, the gates of matter, and the dark threshold, before the faces of the things that dwell in the abodes of night, spring into sight demons dog-faced, that show no mortal sign of truth, but desecrate the light divine, seducing from the sacred mysteries. but, after all these folk of fear are driven before the avenging levin that rives the opening skies, behold

early beyond his limits, just as a bushman, confronted by numbers above five, can only call them gmany. h the truth told by the angel, immensely as it extends the horizon of the adept, is perfectly definite and precise. it does not deal in ambiguities and abstractions. it possesses form, and confesses law; in exactly the same manner and degree as any other body of truth. it is to the truth of the material and intellectual spheres of man very much what the mathematics of philosophy with its ginfintite series h and gcantorian continuity h is to schoolboy arithmetic. each implies the other, though by that one may may explore the essential nature of existence and by this a pawnbroker fs profits. this then is the true aim of the adept in this whole operation, to assimilate himself to his angel

. karl germer and marcelo motta; corrected reprint with new introduction by ghymenaeus beta h, york beach, maine: weiser, 1991. iii (9. qelhma. the holy books of thelema. york beach, maine: samuel weiser, 1983 (ed. grady mcmurtry and william breeze) paperback reprint, 1990. iv (1. commentaries on the holy books and other papers. york beach, maine: samuel weiser, 1996 (ed. william breeze; includes material by h.p. blavatsky, c.s. jones, and j.f.c. fuller. iv (2. the vision and the voice with commentary and other papers. york beach, maine: samuel weiser, 1998 (ed. william breeze. iv (3. the urn and other papers. in preparation. statements concerning the contents of this number should not be taken as definitive. the equinox of the gods. see equinox iii (3. gems from the equinox (ed. f.i. rega

gmacgregor h and crowley, aleister (eds; mathers f gtranslator h credit is spurious: goetia vel clavicula salamonis regis. foyers, inverness: society for the propagation of religious truth, 1904. facsimile reprint london: equinox, 1976. facsimile reprint including crowley fs holograph annotations and marginal doodles, thame, oxon: first impressions, 1992. re-set reprint with additional editorial material, york beach, maine: samuel weiser, 1995 (ed. by william breeze. preisendanz, karl (ed: papyri graca magica: die griechischen zauberpapyri (2 vols. leipzig: teubner, 1928-31; second edition stuttgart: teubner, 1973. regardie, francis israel: ceremonial magic. wellingborough: aquarian, 1980 (ed) the golden dawn (full title: the teachings, rites and ceremonies of the hermetic order of the go

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

his word is not clear, but it seems to have to do with latin edo, in the sense gto compose, h and probably therefore meant something like gpoetics. h certainly snorri fs edda, as a whole, is first and foremost a handbook of poetics, even if it is now far more famous as an explication of mythology. as i have mentioned, skaldskaparmal contains a warning to young skalds about the pagan nature of the material. it seems that snorri wished to make this statement more forcefully, and he did so in the prologue to his edda. here, too, he advances his understanding of the historical nature of the gods and gives us the key to understanding gylfaginning. snorri starts the prologue to his edda by stating, galmighty god created heaven and earth and all things that accompany them, and finally two people

ample, sorla thattr tells how freyja acquired the brisinga men, a torque or necklace, by sleeping with dwarfs in order to outwit a cunning loki who is odin fs liege man. whereas sorla thattr seems like a mythic-heroic saga, thidranda thattr ok thorhalls shares the setting of the sagas of icelanders and presents some of the evidence regarding the disir, female spirits. not all the important source material is from iceland or even in the vernacular. an extremely important source is gesta danorum, a danish history written by the priest saxo grammaticus (that is, gthe grammarian h. little is known about saxo, other than that he came from a family of warriors, probably in jutland, and that he was a member of the household of absalon, who was archbishop of lund from 1178.1201. some of the gesta

esponse she says that if she had a son like baldr on the scene, loki would not get out alive. this gives loki a chance to claim responsibility for the death of baldr (stanzas 27.28. at this point freyja intervenes, warning loki that frigg knows the fates of all people, although she chooses not to disclose them (stanza 29, also quoted by snorri in gylfaginning. it is not easy to make sense of this material. to be called gfjorgyn fs daughter h (snorri has the same information, but the name is otherwise unattested) is hardly an insult. fjorgyn, in the feminine form of the name (a distinction lost in the system used in this book for medieval icelandic names, is thor fs mother. the taking of odin fs inheritance by vili and ve in odin fs absence in ynglinga saga might indicate the absence of a l

with runes and those songs that are called galdrar. because of this the asir were called smiths of galdrar. odin knew that art called seid, and he carried it out himself. 132 norse mythology the noun appears to be a simple past participle of the verb gala, gcrow, yell. h although some commentators distinguish galdrar from ljo. as spoken rather than sung, it is difficult to find any primary source material that enforces the distinction. interestingly, one of the meters of eddic poetry is called galdrar meter. it is an extended form of ljo.ahattr, gsong or chant meter. h see also seid game of the gods motif associated with the golden age of the gods and with the survival of the race of gods after ragnarok. the key passages are in voluspa, which gives a synopsis of the entire mythology. in st

n fs seduction of gunnlod in connection with his acquisition of the mead of poetry. stanzas 111.137 comprise the loddfafnismal. stanzas 138.145 tell of odin fs self-sacrifice; this section is sometimes called runatal (enumeration of runes) because odin acquires runes in it. stanzas 146 to the end of the poem are sometimes called the ljodatal (enumeration of chants. although the poem obviously has material that relates directly to paganism as well as to the mythology, and older scholarship often sought to reconstruct forms that could have existed during the viking age or even earlier, today there is a tolerable consensus that havamal as we have it is a medieval artifact and that its organization, current form, and even language in some cases is the work of a late-twelfth- or thirteenth-cent

LOGOMACHY OF ZOS

manifests through the body (the expressional means. hate in its various forms is the strongest emotion, far more potent and far easier to evoke than any other. hence there are more people labouring to make the world worse than better. until man re-assesses= 5..q 2 9"d..q e..t' 5> 2' 6, e -defeating and pre-determined, his future will be a baleful aftermath. we are not individuated so much by our material composition as by our purposeful functioning to redirect the ids, to channel them by arbitrary means, as though self-willed. we are all self-constructed egos and necessarily concentric; whether altruistic or not is as may be. o, death, thou wouldst be the bringer of great gifts wert thou not a misnomer &7 in some manner do all the weary speak. if the absolute relates to non-absolutes and

rvation. yet some would have it that because things are not what they appear to our' 5! 2% q( 5, 6- 2..q. 9"d( itself at once. therefore everything is illusion. it proves that our imaginings from illusion are real in as much as they react on us in the same manner as if from reality. we survive more through cowardice than courage. symbolic creation: a chair is not explained by its parts nor by its material or quantitative measurement. chemical analysis and mathematics will not disclose all its meanings or origination. a chair( e 6#"27 the functional unity begat the conception, design and form, which themselves are governed by, or adapted to, the material and ability available. beauty is subsequent to utility. whether a chair is evolved over a period by co-operative ability or not is immater

ties of others (by hire purchase) ready to serve their interests. outside this, the public are all certifiable lunatics feeding on paraphrenic print and other literary trivia that bleat daily of democracy, or freedom, to rob them. the dignity of man is that he is an individual capable of thinking and acting with virtue as from equity; from birth his chances are not hopeful. when our spiritual and material views of life are one, each tactual to the other, then half our absurdities, fallacies, wrong beliefs and judgments will cease. some vegetate or stagnate, others gain complacency, all hoping for( 9=h ]7 w..1* e s. y( s e( 2 f p 9..1 o !5. their way of life. when the assertion is made "it has always been that way, i say "it need not be. passivity or sleep, as temporary release from tension

LUCIFERIAN SORCERY

ecome like lucifer or lilith itself, independent, knowledge seeking and self-deified. the black magickian often called witch or warlock are the individuals who taste from the chalice of the serpent, the wisdom of asmodeus. the universe seeks for all to flow according to its way, from which we work through in order to ultimately emerge through the left hand path. before one provides the vehicle of material and spiritual union, the announcement of the path to nature itself should be observed. the initiate should go forth into the woods in the dawn, remove all clothes the cover his or herself in the mud and green of the earth and meditate. the green man and goddess themselves shall make their awakening to the witch, with whom has communed with nature. by being robed in the sky of the goddess

as for a time a high priest of one of gerald gardner s wiccan covens in south london. it was pace whose magickal name is hamara t who developed a very challenging system of luciferian witchcraft from which he lectured at many covens throughout england. his lectures were on his luciferian cult of masks and egyptian magick in a time when wicca was being formulated. had mr. pace been able to get his material available more, wicca might not have become as unchallenging as it appears today. based off of two manuscripts, necrominon and the book of tahuti, hamara t produced much material on the luciferian gnosis, dealing with the tarot and high ceremonial sex magick with a ritual called ankh-ka. mr. pace was from the 1960 s a priest of set and anubis, and in such a fitting manner, was a mortuary

LUCIFERIAN SORCERY AND SET TYPHON

t, hau-hra, iubani, amam, sebaent- seba, khak-ab, khan-ru,uai sau, beteshu, kharubu the four times wicked the smaiu and mesu betshet were the children of rebellion, those who were shape shifters and cult members who venerated the serpent as their god. as it was written in genesis the serpent was subtle than any beast and refers to the cunning and mindful approach it had towards anything done. the material associated with set-typhon is iron, called often the bone of typho. it was by this strength in which set held dominion over all at some point in time, his forms many and his will and hunger to exist was greater than the efforts of his enemies to destroy him. set is called the personification of the dark waters and the desert, his two-fold essence of being is central to his role as the tes

senting a luciferian aspect of wicca which would provide an actual initiatory ground, rather than a dogmatic and unchallenging religious doctrine "necrominion" and "the book of tahuti" were two manuscripts which survived pace, authored in the late 1960's and early 70's 'necrominion' was based around the sethanic cult of masks, an ornate sexual magick rite known as "ankh-ka, the five fold kiss and material on the hermetic tarot which lists different attributes than aleister crowley's own coherent thoth deck `the book of tahuti' was dedicated to `austin ozman spare' is based upon the hermetic tarot, many of the plates are beautiful and impressionistic. included in the manuscript was hamar'at's triple hermetic circle, which was incorporated in coven nachttoter and my own magickal work. it pre

LURQUIN STONE EVOLUTION AND RELIGIOUS CREATION MYTHS

il 1952, 81 years after its discovery, that dna was generally accepted as the substance that actually makes up genes. but then, one should not think that the truth about dna suddenly dawned upon scientists in 1952. before that, over the span of about a decade, some scientists, basing their hunch on their own and others experimental evidence, slowly started seriously considering dna as the genetic material. this kind of hunch is called a hypothesis in scientific discourse. thus, in the real world of the laboratory, a hypothesis can sometimes be an educated guess based on preliminary scientific observations (gradually accumulating new facts. little by little, as more experimental facts were gathered, it became more and more clear that dna, and no other natural substance found in living organ

is called a hypothesis in scientific discourse. thus, in the real world of the laboratory, a hypothesis can sometimes be an educated guess based on preliminary scientific observations (gradually accumulating new facts. little by little, as more experimental facts were gathered, it became more and more clear that dna, and no other natural substance found in living organisms, is indeed the genetic material. what happened in 1952 was the publication of a series of convincing experiments, all based on previous observations that really clinched the issue that genes are made of dna. this also means that, by 1952, the notion that dna is the genetic material was no longer a hypothesis; it was now a well-supported theory: the theory of the dna gene. this theory was further buttressed by the discov

dify gene frequencies in populations. as described above, mutations can alter gene frequencies by acting at random on preexisting genes and thereby creating new variants. however, mutations are very rare and so will create new gene variants at a very slow pace. nevertheless, the constant creation of random gene variants is critically important in evolutionary biology because mutations are the raw material of evolution. without the random creation of mutations, evolution would not take place. as also described above, natural selection, the second evolutionary factor, will decide whether newly created variants are more fit or less fit under a given set of environmental circumstances and hence will proliferate more or less. therefore, so far, our population in figure 2.3 is subjected to two n

. albert einstein it is often said that professors learn as much from their students as their students learn from them. one of us has occasionally had creationist students enrolled in his course on the origins and evolution of life at washington state university and has learned from them about creationist thought. one student distinctly made fun in his class presentation of scientists dating bone material with the carbon-14 radioactive technique, which he called naive. this was impossible, he said, because everybody knows that bones do not contain any carbon they are purely mineral structures. of course, he was wrong there. fossil bones contain plenty of carbon deriving from bone marrow cells and bone-forming cells called osteoblasts. what this student lacked was good scientific informatio

evels of hiv (meaning they were exposed to the virus) when high levels are expected. what is happening? analysis of their immune system cells and their dna reveals that the cells that are normally targeted by hiv cannot be infected in these individuals because of a mutation in one of the components of these cells membranes. the cell membrane is the envelope that confines all the internal cellular material and that forms the boundary between a cell and its environment. before entering any target cells, viruses must bind to the cell membrane through specific membrane docking sites, usually proteins. aids-resistant individuals do not possess functional docking sites for hiv on their cells because of a mutation in these docking sites. this makes them immune to hiv. it can be said that these hu

MACNULTY W KIRK KABBALAH AND FREEMASONRY

d interest to the intellectual community. the hermetic/kabbalistic tradition of the renaissance is certainly such a thing; and, as we shall see, it would account for masonry's unique symbolic structure and for many of its rituals and practices. in my own view, freemasonry is a codification of the hermetic/kabbalistic tradition which formed the intellectual essence of renaissance thought;5 and the material presented here will reflect that view. we will start with a very brief overview of what is known of masonic history, and during this overview we will cite those historical references which mention kabbalah specifically. in the interest of keeping to a reasonable space we will acknowledge an early and important scottish influence, but confine ourselves to english material in this presentat

ins the following text "how many signs has a true freemason, nine, which are distinguish'd into spiritual and temporal. have the six spiritual signs any names? yes, but are not divulged to any new admitted member, because they are cabalisttical" and later, with respect to the secret word. what is it? it is a cabalistical word,"13 one must be careful to avoid jumping to conclusions on the basis of material which is published as an anonymous expose, because one can never know the motive of the author. still, there is no evidence that the author of this paper was hostile to masonry or seeking to deceive; and taken with the other evidence, such as byrom's "cabala club" it is thought provoking to say the least. a similar anonymous publication appeared in newcastle upon tyne in 1736. it was call

as an heir to (if not the historical descendent of) the wisdom of antiquity and lists "cabala" as one of those sources. this defense of masonry received a certain amount of "official recognition" it appeared in the 1738 edition of anderson's constitutions, which suggests support within masonry for its content. during the early and middle 18th century english masonry produced very little graphical material. in france, however, the order was growing almost as quickly as it was in england; and there were numerous french exposures. we must not spend a great a great deal of time considering french masonry, but it has had some influence on the english order, and some of the exposures contain interesting pictures. figure 3 is from la desolation des entrepreneurs modernes, an expose by louis trave

royal arch. the premier grand lodge refused to recognize that degree, saying "this grand lodge. has nothing to do with the proceedings of the society of royal arch masons";21 while. the antients. regarded [it] as the real kernel of their masonry"22 it is generally acknowledged, even by masons who do not admit a mystical orientation of the first three degrees, that the royal arch contains mystical material. later we will consider some of the writings of laurence dermott, as well as the masonic symbolic structure and the role which is played by this "fourth degree" we may feel that the antients may have been accusing the moderns of having forgotten their mystical heritage. through the last few decades of the 18th century the rituals and symbolic structure used by both grand lodges continued

gan to speak of them openly as he grew older and felt he had less to lose, is something we cannot know with certainty. from reading his lectures, i am inclined to think that he had been following mystical teachings for a considerable part of his life. what is quite certain is that much of freemasonry as we know it today finds its source in preston's work. there is a good deal of masonic pictorial material available in the last decade of the 18th century. figure 4, the frontispiece from a work called masonic miscellanies is typical; and it is of interest. like many masonic diagrams of the period, this seems to be a heterogeneous collection of symbols, but two seem to me to be essentially kabbalistic. once again we see the staircase (ladder) of seven steps between two opposite verticals, and

MAGIC AND SPELLS

waken echoes o the songs of beginning, the music of creation itself. wizard's construct processesspells- enabling them to bend the weave to their will in order to do what they desire. the divine power infusing any cleric holding the spells of her god or goddess can do the same, shaping the 26-40 41-so 51-55 s6-8s 86-95 96-100 mystra and the weave nothing happens. the spell does not function. any material components are used up. the spell or spell slot is used up, and charges or uses from an item or spell-like ability are used up. nothing happens. the spell does not function. any material components are not consumed. the spell is not expended from the caster's mind (thus, a spell slot or prepared spell can be used again) an item does not lose charges, and the use does not count against an

again) an item does not lose charges, and the use does not count against an item's or spell-like ability's use limits. the spell functions, but shimmering colors swirl around the caster in a 30-foot radius for 1d4 rounds. consider this a glitterdust effect with a save dc of 10+ spell level of the spell that generated this result. the spell functions normally. the spell functions normally, but any material components are not consumed. the spell is not expended from the caster's mind (thus, a spell slot or prepared spell can be used again) an item does not lose any charges that would have been expended, and the use does not count against an item's or spell-like ability's use limits. the spell functions at increased strength. saving throws against the spell suffer a -2 penalty. the spell is m

r its magic is expended. inscribing a rune takes 10 minutes plus the casting time of the spell to be included. when you create a rune, you can set the caster level at anywhere from the minimum caster level necessary to cast the spell in question and no higher than your own level. when you create a rune, you make any choices that you would normally make when casting the spell. you must provide any material components or focuses the spell requires if casting the spell would reduce your xp total, you pay this cost upon beginning the rune in addition to the xp cost for making the rune itself. inscribing a rune requires a craft check against a dc of 20+ the level of the spell used. the craft skill you use is anything appropriate to the task of creating a written symbol on a surface (metalworkin

this property. if the caster studies the portal's destination, the spell reveals where the portal sends creatures. if it is the type of portal that sends creatures one place and their equipment another place, the spell does not reveal where the equipment goes. malfunctioning portals: the spell reveals only that the portal is malfunctioning, not what sort of malfunction the portal produces. arcane material components: a crystal lens and a small mirror. anyspell transmutation level: spell 3 components: v, s, df (and possibly m, f, and xp) casting time: 15 minutes range: personal target: you duration: instantaneous anyspell allows you to read and prepare any arcane spell of up to 2nd level. you must have an arcane magical writing (a scroll or spellbook) on hand to cast anyspell during the spe

spellbook, the book is unharmed, but reading a spell from a scroll erases the spell from the scroll. when you cast the arcane spell, it works just as though cast by a wizard of your cleric level except that your wisdom score sets the save dc (if applicable. you must have a wisdom score of at least 10+ the. arcane spell's level to prepare and cast it. your holy symbol substitutes for any noncostly material component. if the spell has a costly material component (one to which a gold piece value is assigned, you must provide it. if the spell has another focus, you must provide the focus. if the spell has an xp component, you must pay the experience point cost. armor of darkness abjuration [darkness] level: darkness 4 components: v, s, df casting lime: 1 action- range: touch target: creature t

MANLY P HALL THE SECRET TEACHINGS OF ALL AGES

h information that it is the equivalent of an entire short book. if you read this book in its entirety you will be in a good position to dive into subjects such as the qabbala, alchemy, tarot, ceremonial magic, neo-platonic philosophy, mystery religions, and the theory of rosicrucianism and freemasonry. although there are some questionable and controversial parts of the book, such as the outdated material on islam, the portion on the bacon-shakespeare hypothesis, and hall's conspiracy theory of history as driven by an elite cabal of roving immortals, they are far out-weighed by the comprehensive information here on other subjects. for many years this book was only available in a large format edition which was hard to obtain and very expensive. however, an affordable paperback version has f

tly, but i believe that the result will produce an effect upon the mind of the reader which will more than justify the expenditure. work upon the text of this volume was begun the first day of january, 1926, and has continued almost uninterruptedly for over two years. the greater part of the research work, however, was carried on prior to the writing of the manuscript. the collection of reference material was begun in 1921, and three years later the plans for the book took definite form. for the sake of clarity, all footnotes were eliminated, the various quotations and references to other authors being embodied in the text in their logical order. the bibliography is appended primarily to assist those interested in selecting for future study the most authoritative and important items dealin

gs of the ancients sufficiently to realize that dogmatic utterances concerning their tenets are worse than foolhardy. traditionalism is the curse of modern philosophy, particularly that of the european schools. while many of the statements contained in this treatise may appear at first wildly fantastic, i have sincerely endeavored to refrain from haphazard metaphysical speculation, presenting the material as far as possible in the spirit rather than the letter of the original authors. by assuming responsibility only for the mistakes which may' appear herein, i hope to escape the accusation of plagiarism which has been directed against nearly every writer on the subject of mystical philosophy. having no particular ism of my own to promulgate, i have not attempted to twist the original writi

systems of religio-philosophic thought. the entire theory of the book is diametrically opposed to the modern method of thinking, for it is concerned with subjects openly ridiculed by the sophists of the twentieth century. its true purpose is to introduce the mind of the reader to a hypothesis of living wholly beyond the pale of materialistic theology, philosophy, or science. the mass of abstruse material between its covers is not susceptible to perfect organization, but so far as possible related topics have been grouped together. rich as the english language is in media of expression, it is curiously lacking in terms suitable to the conveyance of abstract philosophical premises. a certain intuitive grasp of the subtler meanings concealed within groups of inadequate words is necessary the

his opinions upon others, but through the medium of questionings caused each man to give expression to his own philosophy. according to plutarch, socrates conceived every place as appropriate for reaching in that the whole world was a school of virtue. he held that the soul existed before the body and, prior to immersion therein, was endowed with all knowledge; that when the soul entered into the material form it became stupefied, but that by discourses upon sensible objects it was caused to reawaken and to recover its original knowledge. on these premises was based his attempt to stimulate the soul-power through irony and inductive reasoning. it has been said of socrates that the sole subject of his philosophy was man. he himself declared philosophy to be the way of true happiness and its

MARS COCIDIUS AND THE REDCAPS IN LANCASHIRE

ng, as do many pagans locally. so like the romans before me i took cognizance of the portents and have adopted laran as my personal lar and pay appropriate reverences not only to my own ancestors, but also to those of my benefactor the bronze s former owner, on his behalf. copyright rw parkinson september 2004 my traditional craft tools. branwen my pet carrion crow what follows below is un-edited material from other sources i fear it does not paint my mother s family in a very favourable light, but they were violent times. hall. english and scottish. at one time the most powerful in redesdale they were hated and feared on both sides. in 1598 in an incident the scottish halls and the rutherfords were allegedly singled out by english officers as two surnames to whom no quarter should be give

MASTERING WITCHCRAFT

husbandry, shamsiel the signs of the sun, sariel the course of the moon) according to that collection of ancient cabalistic lore, the zohar, great azael and his cohorts had had to assume tangible bodies in order to descend upon the earth. because of their revolt against higher authority and the ties with this world which they had subsequently formed, they were unable to divest themselves of these material forms and re-ascend into the heavenly spaces again "book of noah" from charles canon, book of enoch, london, society for promoting christian knowledge, 1962. reprinted from oxford university press edition, 1912- it is from these exiled beings that all true magical knowledge and power is said to be derived. laban, reputedly one of the greatest adepts in magical art of pre-flood times, visi

2+ 8= 20= 24= 44= 4+ 4= 8 now numerologically speaking the digits have the following traditional planetary attribution: 1. the sun 2. the moon 3. mars 4. mercury 5. jupiter 6. venus 7. saturn 8. uranus 9. neptune in john smith's case, his name planet will be uranus. his next step would be to consult a book of classical myth and legend, on the subject matter surrounding uranus. there will be ample material to select a name from, especially if the book is one of comparative mythology, showing the interrelations of legends among different cultures. should none of these methods yield results or appeal to you, then you should just go ahead and evolve a name that "feels right" cooking it up for yourself out of the blue, using your intuition to guide you. this in fact is ultimately the only crite

possessed by freya, the norse love goddess. others say that through its occasional use of acorns as beads, it derives from the worship of diana of ephesus, whose devotees saw the head of their goddess bound with a coif of hair in the shape of the acorn itself. the number of beads for the necklace often consists of multiples of nine or thirteen. acorns aside, however, the beads may be made of any material you please metal, stone or wood the only qualification being that they be fairly large and chunky. amber is a favourite, as also are turquoise and jet, many witches like to string their own, after exorcising the beads with fire and water initially and charging them in their own witch name, like any other magical tool, when they finish (for instructions on general exorcisms by fire and wat

you feel that wearing no clothes may put you in the frame of mind where your magic will work all the better, then that is what you must indeed do. careful though! remember prying mother-in-law. lock the door! however, for those who live in chilly climates or who aren't enchanted by the idea of naked frolics, the tabard is the alternative. this at its simplest is a long piece of fairly heavy black material, folded double, with a hole for the head cut at the top, poncho-wise; the sides are sewn up to within about nine inches of the top, leaving holes for the arms to pass through. the completed garment hangs to the ankles. it is belted with the girdle cord. many practitioners, however, prefer more complicated or flattering garments, in varying colours such as blue, violet, red, green, or whit

roughout the book as we come to them. to make your working tools, the first thing you must do is to learn how to purify and consecrate all your raw materials (or exorcise them, as we call it) by means of salt, water, and incense. theoretically, the salt, water, and incense stand for the four elements of the wise earth, water, and fire, together with air symbolically constituting the basis for the material universe, in the language of alchemy and witchcraft. by exorcising anything you are in effect symbolically using these four basic constituents to "wash" the article of all extraneous vibrations, prior to recharging it with your own will and concentrated witch power. before, in fact, transforming it into a servant to accomplish a given magical task. throughout the following pages i will re

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 1

ho by their subtlety and prevision know the places wherein treasures are hidden, and seeing that it often happenneth that those men who undertake a search for these said treasures are molested and sometimes put to death by the aforesaid spirits, which are called gnomes; which, however, is not done through the avarice of these said gnomes, a spirit being incapable of possessing anything, having no material senses wherewith to bring it into use, but because these spirits, who are enemies of the passions, are equally so of avarice, unto which men are so much inclined; and foreseeing the evil ends for which these treasures will be employed have some interest and aim in maintaining the earth in its condition of price and value, seeing that they are its inhabitants, and when they slightly distur

MATHERS MACGREGOR THE GREATER KEY OF SOLOMON VOL 2

war with each other, are satan and moloch. the second number is two; the second sephira is chokmah or wisdom. the spirits of wisdom are the auphanim, a name which signifieth the wheels, because all acts in heaven like immense wheels spangled with stars. their empire is that of harmony. they correspond to the reason. they have for adversaries the chaigidel, or the shells which attach themselves to material and lying appearances. their chief, or rather their guide, for evil spirits obey no one, is beelzebub, whose name signifieth the god of flies, because flies haunt putrefying corpses. the third number is three. the third sephira is binah or understanding. the spirits of binah are aralim, or the strong. their empire is the creation of ideas; they correspond to activity and energy of thought

MATHERS MACGREGOR THE LESSER KEY OF SOLOMON LEMEGETON VOL 1

hour of the moon. editor s note. the pentacle is composed of mystical characters of the moon, surrounded by a versicle from genesis vii. 11, 12 "all the fountains of the great deep were broken up. and the rain was upon the earth" figures 51 and 52. the holy pentacles page 79 figures 53 and up7kh /hvvhu .h\ 2i 6rorprq goetia compiled and translated by s.l. macgregor mathers editing and additional material by aleister crowley 3uhidfh this translation of the first book of the lemegeton which is now for the first time made accessible to students of talismanic magic was done, after careful collation and edition, from numerous ancient manuscripts in hebrew, latin, and french, by g. h. fra. d.d.c.f, by the order of the secret chief of the rosicrucian order.1 the g. h. fra, having succumbed unhap

ious, disobedient, obstinate, and pernicious spirits. let all the company of heaven curse thee! let the sun, moon, and all the stars curse thee! let the light and all the hosts of heaven curse thee into the fire unquenchable, and into the torments unspeakable. and as thy name and seal contained in this box chained and bound up, shall be choken in sulphurous stinking substances, and burned in this material fire; so in the name iehovah and by the power and dignity of these three names, tetragrammaton, anaphaxeton, and primeumaton, i do cast thee, o thou wicked and disobedient spirit n, into the lake of fire which is prepared for the damned and accursed spirits, and there to remain unto the day of doom, and never more to be remembered before the face of god, who shall come to judge the quick

MEANING OF MASONRY

desire to learn the meaning of masonry that the craft suffers to-day. but, as one finds everywhere, that desire exists; and so, for what they may be worth, these papers are offered to the craft as a contribution towards satisfying it. let me conclude with an apologue and an aspiration. in the chronicles of israel it may be read how that, after long preparatory labour, after employing the choicest material and the most skilful artificers, solomon the king at last made an end of building and beautifying his temple, and dedicated to the of service of the most high that work of his hands in a state as perfect as human provision could make it; and how that then, but not till then, his offering was accepted and the acceptance was signified by a divine descent upon it so that the glory of the lor

his prior existence in the world without the lodge, so our doctrine presupposes that every soul born into this world has lived in, and has come hither from, an anterior state of life. it has lived elsewhere before it entered this world: it will live elsewhere when it passes hence, human life being but a parenthesis in the midst of eternity. but upon entering this world, the soul must needs assume material form; in other words it takes upon itself a physical body to enable it to enter into relations with the physical world, and to perform the functions appropriate to it in this particular phase of its career. need i say that the physical form with which we have all been invested by the creator upon our entrance into this world, and of which we shall all divest ourselves when we leave the lo

and speaking symbols our order has to give you. remember that when you first wore it was a piece of pure white lambskin; an emblem of that purity and innocence which we always associate with the lamb and with the new-born child. remember that you first wore it with the flap raised, it being thus a five-cornered badge, indicating the five senses, by means of which we enter into relations with the material world around us (our" five points of fellowship" with the material world, but indicating also by the triangular portion above, in conjunction with the quadrangular portion below, that man's nature is a combination of soul and body; the three-sided emblem at the top added to the four-sided emblem beneath making seven, the perfect number; for, as it is written in an ancient hebrew doctrine

ides, reprobates and unbaptized children were always buried in the north or sunless side of a churchyard. the seat of the junior members of the craft is allotted to the north, for, symbolically, it represents the condition of the spiritually unenlightened man; the novice in whom the spiritual light latent within him has not yet risen above the horizon of consciousness and dispers ed the clouds of material interests and the impulses of the lower and merely sensual life. the initiate placed in the n.e. corner is intended to see, then, that on the one side of him is the path that leads to the perpetual light of the east, into which he is encouraged to proceed, and that on the other is that of spiritual obscurity and ignorance into which it is possible for him to remain or relapse. it is a par

the n.e. corner is intended to see, then, that on the one side of him is the path that leads to the perpetual light of the east, into which he is encouraged to proceed, and that on the other is that of spiritual obscurity and ignorance into which it is possible for him to remain or relapse. it is a parable of the dual paths of life open to each one of us; on the one hand the path of selfishness, material desires and sensual indulgence, of intellectual blindness and moral stagnation; on the other the path of moral and spiritual progress, in pursuing which one may decorate and adorn the lodge within him with the ornaments a jewels of grace and with the invaluable furniture of true knowledge, and which he may dedicate, in all his actions, to the service of god and of his fellow men and mark

MICHAEL FORD BOOK OF CAIN

m is called lucifer by later ones only had glimpsed at the fire which azazel had shown unto them. the passed into the nightmare lands, where they felt lost as their fire was nearly extinguished. azazel woke still illuminated brightly, a dark star which beheld the fire of heaven. when the fire fell from the sky to the earth, did my father them perceive this world of flesh, that both spirit and the material plane were brought together in union. understanding that this fire was illuminated within, azazel felt a moment of triumph, that by perceiving the self and willing the being into stronger forms he was uniquely separate, isolate and beautiful. he stood up, weakened yet still defiant and pleased at this success of this nightmare land, he began to rouse those many that slept from the shock o

MICHAEL FORD WITCHMOON

people have a propensity to commit exactly those enormities which their religion specifically forbids. we off- white chaoists forbid nothing on moral grounds alone 'nothing is true, and 'everything is permitted, as we say, not forgetting that 'the consequences can be ghastly. to those exploring the darkside we can only advise do what ever you can get away with' and monitor the conditions of your material existence as a guide. if you find yourself becoming more powerful, wealthier, and sexier then press on. if you find yourself shunned, impoverished, imprisoned, or dead, then perhaps a change of course suggests itself. darkside magic offers a short and dangerous path to triumph or disaster, more usually the latter, so proceed with care. consider this introduction as a brief pause in the an

craft and demonology. these 'reverse aspects' refer to his title as a "demon of impurity (the book of the sacred magick of abramelin the mage" translated by macgregor mathers) which signifies the horrors (by christian doctrine) of astral copulations which occur at the witches' sabbat. such copulations occur once the individual creates and charges elementals evoked for this specific purpose on the material plane. it is not always advisable to evoke such elementals while not consecrating or binding them, such if not controlled can cause undesirable effects. asmodeus in the doctrine of the witches sabbat or witch cult is the lord of the circle, within which full attainment and union occurs. the lord of the circle is also the lord of sorcery. asmodeus can be a powerful guide from the gate of t

suit you, based on your individual interpretations of such. black: hidden knowledge, death, change and defense red: creativity, love, attraction, vitality, war and aggression white: purity, cleansing, protection and bestowing health to another blue: happiness, work (obtaining job, change of career) and friendship yellow: health, happiness, wits and alertness= intuition, green: money, success and material items orange: endurance, thought, and inspiration. purple: sex and rejuvenation. this is a list of the possible influences and significance that each color holds. it could be that the sorcerer develops his or her own detailed system of intermixing color and combining them with the burning of candles. some examples could be the following: if one was seeking to create or evoke a succubus or

of the christian savior was not accurately known from their historic texts per se, however around ad 273 that the church and its officials aligned the birth of christ to absorb the pagan gods of old (mithras, etc. the moon of december is known as the wolf moon, oak moon which refers to the birthing of new life, to which the balance of nature grows strong. the great oak tree reaches high into the material world while having it's roots deeply planted within the earth. the purest rite consists of a clear and awakened mind, in which a new birth shall arise. the witches' sabbath 84 84 "o self my god, foreign is thy name except in blasphemy, for i am thy iconoclast. i cast thy bread upon the waters, for i myself am meat enough. hidden in the labyrinth of the alphabet is my sacred name, the sigi

nds of hecate lull my body to sleep. all became spirit. all became dream. i was witness to much lightning. fire engulfing the patch where the lightning struck, burning flames surrounded by greenish vapor. i felt my spirit-self casting forth in the night, unafraid of this lightning. it seemed that this powerful force was nothing more than a vision of what was to be, an emanation would occur on the material- day side plane. when we walked, the spirits laughed and all was forever in a state of change. the still of the night is a confirmation of our rising. how we ride the night winds, casting in joyous laughter in the blowing breeze, over crops and fields. our great desires carry our familiars through a forest deep. moving in merry visions of ghosts and the riding of the four winds. the eight

MICHAEL TSARION ATLANTIS ALIEN VISITATION AND GENETIC MANIPULATION

ected the climate in the north adversely andpermanently cannot be denied. it did other things as well. but no ice age (comyns beaumont, riddle of prehistoric britain)it was an eventsudden, rapid, devastating, and appalling in its magnitude, and destruc-tiveness. it was a celestial impact of an immense cometary body it rained or distributedrocks, stones, boulder clay, till, gravel, sand, and other material over great areas, utterlyobliterating certain parts, elevating others, and entirely missing some regions. it createdislands, drowned others, caused immense tidal waves which swallowed up coastal lands,consumed huge spaces with electric waves, set up volcanoes, and swept away cities andlargely populated districts almost in a flash (ibid)it has been suggestedthat the changes now at work in

anged their motions-the earth fell topieces, and the waters enclosed within its bosom burst forth with violence and overfloweditthe grand harmony of nature was disturbed (from astronomical revelations by larrybrian radka. the quiche indians of guatemala recorded this event as follows:the waters were agitated by the will of hurakan, the heart of heaven, and a great inunda-tion camemasses of sticky material fellthe face of heaven was obscured and a heavydarkening rain beganthere was a great noise above, as if by fire. now men were seen run-ning, pushing each other, filled with despair and, the bible, in its customary oblique and disheveled manner, records it thus: the earth is utterly broken downmoved exceedingly (book of isaiah) for this they are willingly ignorant of..the world that then w

ges, and often in the employ of the plutoc-r a c y, t h e s e l f- n a m e d b l a c k v e n e t i a n s. stargazer the living macroscope88atlantis, alien visitation, and genetic manipulation eventually, it was realized that no single scholar or group could hope to unravel thecomplex data in one lifetime and that for many centuries scholars would have to con-sciously and unconsciously work on the material. they solved the problem by creatingthe bastions of learning which we now know as the great universities of the world.these were not opened for the good of the world or for the spiritual uplifting of allmankind. they were seats of learning and research for the pan-dimensional data.along with many churches and monasteries, universities became the epicenters forcollation of the myriad resea

remendous part that what they called physis, or nature, played in their modus of livingboth at the physical and the intellectual level. their philosophy, which is still regarded as theheyday of the human achievement in that field, was solidly based on the foundations of allconceptuality found in the order of the natural world. man and the meaning of his life werenot envisaged as detached from the material world, but as of kindred nature with it and in itshigher ranges an efflorescence from it (alvin boyd kuhn, the ultimate canon of knowl-edge)if one is in true connection with nature, it follows that there is no gender dichotomy.women are not only treated as equals but are regarded as living agents (even portals)to the mysteries of nature and being. the very word mystery comes from mestamea

ix b: book abstracts panspermiain 1908, the distinguished swedish chemist svante arrhenius suggested in his book, worlds in the mak-ing, that living spores could be driven through space by the pressure of light from the stars.hoyle and wickramasinghes proposal is based on their belief that interstellar space is filled with cloudsof dust consisting mainly of cellulose or similar sugar-like organic material. the comet kohoutek wasexamined spectroscopically on its near approach to earth in 1973 and was found to contain at least twoorganic moleculesalong with rock dust, polysaccharides, and related organic polymers, all of whichare possible building blocks of life. the two astronomers idea also involves the idea that earth collid-ing with a comet at some time in the pastthe author says, the ea

MICHAEL W FORD THE VAMPIRE GATE

ght or wronglog on to www.taroscopes.com and visit the merchandise page for more informatioimpart one vampyrism, theory& practice vampirism and the astral plane the luciferian creed luciferian will and immortality tiamat the words of the dragon- tiamat energy and blood life essence astral projection preparing the luciferian spirit moving the astral body servitor creation astral vampyrism from the material body types of vampirism vampyrism and nocturnal feeding leaving the physical body absorbing astral energy the chakras and vampyrism angra mainyu the practice of vampyrism part two qlippothic black magick and vampyric sorcery the qlipphoth and their servitors part three vampyric rituals the conjuration of the abyssic dragon the ritual of fearsome rays leviathan mastery of darkness the mirr

d that is and that before you can experience something more spiritual, you have to realize that you control the extent and power of your destiny. platonist philosopher plotinus (a.d. 203-269) defined specific levels of our universe. while they may or may not be valid, they are important in our study and definitions of subjective practice: 1. the world of matter. 2. the soul-world or spirit of the material universe. this looks downward into matter. 3. the higher spirit-world, that looks upward. this would be defined in luciferian witchcraft as 11 azal ucel, or the higher intellect holy guardian angel. 4. nous or the eternal blessedness, in short not some spiritual nirvana but in luciferian terms the level of wisdom of possessing this world both materially and spiritually. the physical or wo

gher spirit-world, that looks upward. this would be defined in luciferian witchcraft as 11 azal ucel, or the higher intellect holy guardian angel. 4. nous or the eternal blessedness, in short not some spiritual nirvana but in luciferian terms the level of wisdom of possessing this world both materially and spiritually. the physical or world of matter is that of ahriman the prince of darkness. our material universe is our grounding and experience plane which can be agreed upon. the astral plane is the next level of experience, where consciousness or the psyche is cloaked and released from the flesh limitations of this world. the foundations of vampirism within the practice of luciferian witchcraft are based within the study and conventional understanding of the odic force, qi, chi or astral

heir body, growing stronger from refining the flow of this energy through the different chakras. while qi can be controlled, it is a part of the universe and thus may be absorbed and used magickally. 12 qi was written about by the chinese philosopher mo di and noxious vapors that would arise from a corpse were it not buried deep enough. later qi was understood as being a part of everything in the material and even spiritual world. qi was best understood as the energy surrounding the human body, slightly larger than the physical body. qi is the etheric body, the astral essence which maintains the human body. it can be directly controlled by the mind. psychic energy or the energy surrounding the human body is transferred from what we eat to energy through resting or sleeping. when a vampyre

d accordingly. you may try this before sleeping; it provides a powerful preparation and relaxation practice which will fuel your dreams or nightmares. as in the luciferian path, it is essential to the slowed study and planning of your short and long term planning. this means school, career and what you want to do with your life. a practitioner of the luciferian path will balance the spiritual and material to their own end not focusing too much on one to stop the other. in terms of magical practice, the luciferian would implement the practice of magick and sorcery based on the ends they wish to achieve. there is no specific or set practice to proceed the grimoires offered are suggestions based on practice rather than defined dogma do what works for you. astral projection astral projection i

MICHAEL WYNN THE SOUL TRAVELERS

divided into 10 parts, each called sephirah, and these 10 sephirah are further divided into 4 worlds and constitute a separate universe, each containing its own ruler and inhabitants. the 4 worlds, in which the 10 sephirah are divided into, are: atziluth, the divine world of archetypal ideas; briah, the creative world of the archangels; yetzirah, the astral world of angels and demons; assiah, the material world. in the kabala, and occult in general, the universe is seen as series of layers where energy, originating from the top, cascades downwards becoming increasingly solid. each layer represents a slightly more solid reflection of the contents of the layers above. since this energy is constantly flowing down through the worlds, any alteration occurring above will trickle down to the lowe

ncepts of a rock, and the concept of trees. the 3rd world, and perhaps most crucial to the magician, is the astral world. this world, unlike the mental world, is subject to a sense of space and time. the fourth of the worlds is the etheric. this world, sometimes used interchangeably with the astral world, is the--michael wynn's "the soul travelers" 23 universe that provides the foundation for the material plane. the etheric world is also where the life-force, the energy created and used by life forms, resides. finally, there s the 5th level of reality, the material universe. the operations of magic are rarely aimed at the lowest level of reality (material, but instead the magician will attempt to alter the higher levels of the universe knowing that those changes will eventually trickle dow

theric world is also where the life-force, the energy created and used by life forms, resides. finally, there s the 5th level of reality, the material universe. the operations of magic are rarely aimed at the lowest level of reality (material, but instead the magician will attempt to alter the higher levels of the universe knowing that those changes will eventually trickle down to the etheric and material world. it is in the way does the magician alter reality by intention. the mental world, being nothing but concepts and thoughts, are affected by the magician in such a way as to produce predictable results on the lower levels of reality. one could argue that my distinction of mental/astral/etheric worlds is unnecessary, or just plain wrong; some occults only make reference to 3 worlds: di

is in the way does the magician alter reality by intention. the mental world, being nothing but concepts and thoughts, are affected by the magician in such a way as to produce predictable results on the lower levels of reality. one could argue that my distinction of mental/astral/etheric worlds is unnecessary, or just plain wrong; some occults only make reference to 3 worlds: divine, astral, and material. i m satisfied as long as you understand the concept of cascading, and slowly solidifying energy. in truth, there s nothing slow about it. the objects in the separate worlds are copies of each other, tethered together by a rope; they respond instantly to changes in the others. as above, so below. every individual has a copy of themselves on each of the 5 planes. these 5 copies of the self

ach other, tethered together by a rope; they respond instantly to changes in the others. as above, so below. every individual has a copy of themselves on each of the 5 planes. these 5 copies of the self are not unified, however, but divided in 3 pieces by 2 large gaps. the first gap is often referred to as the veil, and this veil not only divides the astral plane into 2 parts, it also divides the material body, called the lower self, from that person s guardian angel. between the astral and the mental planes lies the second deep gap, this gulf is often called the abyss. the abyss is what separates a person from their higher self, often called their higher genius; the higher self is nothing more than copies of the individual which reside in the planes above and represents each person s conn

MICHAEL W FORD NOX UMBRA

the belief structure. keep in mind that religious pathways such as christianity hold no adversarial view piont rather than the extremes of the exact opposite side- which is not a natural point of study in itself. can the buddhist understand christian thinking inherently and objectively? yes, this path allows psychologically the ability to perceive and understand other views, while still limiting material control and destroing the self in the natural order. could christians understand a buddhist view point-as a majority, no. can a lhp (left hand path) practitioner understand the religious doctrine of christianity- yes, while most of us find subservient behaviour abhorrently disgusting. yet christians still view our walk as the opposite of what it actually is! a luciferian loves life, seeks

of flesh and darkness, who calls forth the great gray shadow by the names of the guardians of the blackened flame- andar- taromat- zairich- vizaresh- zarman- friftar- akatash i do conjure thee, manifest in this circle. let no harm come unto me, those who summon against me shall only strengthen me to ahriman i speak thy hymns of shadow "my name is darkness; for which i create from the abyss in the material world i create according to my will that i rise up in opposition in the dawn and twilight i become druj, the dragon which does emerge through the serpent of my tongue in this circle, against the sun i speak the names of power kundak attend! carry me unto the infernal sabbat! astwihad- vampyre haunter of night, encircle me kindred spirit- i summon thee ashemaogha, the evil eye which shall

ical world. emerging from the gates "as i strengthen myself inflame and shadow of my sorceries, i do understand who and what i am and i know what i wish to become. in opposition i am of the sun and the moon. al-dajjal and lilith-born. i am wolf and bat, in dreams i may walk in secrecy, by kunda- who is drunk from the blood of sheep i become! as i stand at the head of arezura- i enter in flesh the material world to manifest my desires- to become, advance and change the world according to my will by zazas i become by zazas i am always by nasatanada in opposition i become by zazas i change the world by my will" so it is done the opener of the way anubis is considered to be an initiatory god form, one which one assumes as a form of passage unto the celestial/luciferian realms of spirit and the

MIDNIGHTS CIRCLE A COMMENTARY OF AZOTHOZ

a, including an invocation chant and essay upon the shadow of this vampyric shade. two formulas of the sun and the moon are given, which is a sigillized text of the watchers of the book of enoch. the grimoire ends with an invocation of set the adversary. azothoz is beautifully illustrated by elda isela ford, who captures the pictorial symbolization of the darker aspects of the sorcerous path. all material copyright (c) michael w. ford 2003 http//algol.chaosmagic.com [1] the book of thoth, aleister crowley, the thoth tarot [2] fire and ice by stephen e. flowers [3] the throne of twilight is the awakening undertaken by the initiate, by he and she whom invokes and envisions the luciferian light. that lucifer is iblis, the imagination and the very foundation of free thought that defines the pr

MOODY RAYMOND A LIFE AFTER LIFE

having been thought, adjudged, or pronounced clinically dead by their doctors*(2) the experiences of persons who, in the course of accidents or severe injury or illness, came very close to physical death*(3) the experiences of persons who, as they died, told them to other people who were present. later, these other people reported the content of the death experience to me. from the vast amount of material that could be derived from 150 cases, selection obviously has occurred. some of it has been purposeful. for example, although i have found reports of the third type to complement and to agree very well with experiences of the first two types, i have for the most part dropped them from consideration for two reasons. first, it helps to reduce the number of cases studied to a more manageable

being wheeled into the operating room and the next few hours were the critical period. during that time, i kept getting and out of my physical body, and i could see from directly above. but, while i did, i was still in a body-not a physical body, but something i can best describe as an energy pattern. if i had to put it into words, i would say that it was transparent, a spiritual as opposed to a material being. yet, it definitely had different parts (4) when my heart stopped beating. i felt like i was a round ball and almost maybe like i might have been a little sphere-like a bb-on the inside of this round ball. i just can't describe it to you (5) i was out of my body looking at it from about ten yards away, but i was still thinking, just like in physical life. and where i was thinking wa

d. he asks himself whether he is dead or not, and, when he finally realizes that he is, wonders where he should go or what he should do. a great regret comes over him, and he is depressed about his state. for a while he remains near the places with which he has been familiar while in physical life. he notices that he is still in a body-called the "shining" body-which does not appear to consist of material substance. thus, he can go through rocks, walls, and even mountains without encountering any resistance. travel is almost instantaneous. wherever he wishes to be, he arrives there in only a moment. his thought and perception are less limited; his mind becomes very lucid and his senses seem more keen and more perfect and closer in nature to the divine. if he has been in physical life blind

who perhaps feel that the idea belongs more to our "superstitious" past than to our "scientific" present. accordingly, persons who have experiences which lie outside the realm of science as even now ridiculed. being aware of these attitudes, persons who have transcendent experiences are usually understandably reluctant to relate them very openly. i am convinced, in fact, that an enormous mass of material lies hidden n the minds of persons who have had such experiences but who, for fear of being labelled "crazy" or "over-imaginative" have never related them to more than one or two close friends or relatives. in addition, the general public obscurity of the topic of near-death encounters seems, to stem in part from a common psychological phenomenon involving attention. a lot of what we hear

MORALS AND DOGMA

style, musical cadences, the beauty of figures, the play and irradiation of imagination and fancy; and so, in a state, the warlike and industrial force of the people, and their titanic strength, must be combined with the beauty of the arts, the sciences, and the intellect, if the state would scale the heights of excellence, and the people be really free. harmony in this, as in all the divine, the material, and the human, is the result of equilibrium, of the sympathy and opposite action of contraries; a single wisdom above them holding the beam of the scales. to reconcile the moral law, human responsibility, free-will, with the absolute power of god; and the existence of evil with his absolute wisdom, and goodness, and mercy--these are the great enigmas of the sphynx. you entered the lodge

d you are now dealing only with the moral and political meaning of the symbols, and not with their philosophical and spiritual meanings, still the divine ever mingles with the human; with the earthly the spiritual intermixes; and there is something spiritual in the commonest duties of life. the nations are not bodies-politic alone, but also souls-politic; and woe to that people which, seeking the material only, forgets that it has a soul. then we have a race, petrified in dogma, which presupposes the absence of a soul and the presence only of memory and instinct, or demoralized by lucre. such a nature can never lead civilization. genuflexion before the idol or the dollar atrophies the muscle which walks and the will which moves. hieratic or mercantile absorption diminishes the radiance of

ar atrophies the muscle which walks and the will which moves. hieratic or mercantile absorption diminishes the radiance of a people, lowers its horizon by lowering its level, and deprives it of that understanding of the universal aim, at the same time human and divine, which makes the missionary nations. a free people, forgetting that it has a soul to be cared for, devotes all its energies to its material advancement. if it makes war, it is to subserve its commercial interests. the citizens copy after the state, and regard wealth, pomp, and luxury as the great goods of life. such a nation creates wealth rapidly, and distributes it badly. thence the two extremes, of monstrous opulence and monstrous misery; all the enjoyment to a few, all the privations to the rest, that is to say, to the pe

itself: a false and dangerous situation, which, making labor a blinded and chained cyclops, in the mine, at the forge, in the workshop, at the loom, in the field, over poisonous fumes, in miasmatic cells, in unventilated factories, founds public power upon private misery, and plants the greatness of the state in the suffering of the individual. it is a greatness ill constituted, in which all the material elements are combined, and into which no moral element enters. if a people, like a star, has the right of eclipse, the light ought to return. the eclipse should not degenerate into night. the three lesser, or the sublime lights, you have heard, are the sun, the moon, and the master of the lodge; and you have heard what our brethren of the york rite say in regard to them, and why they hold

ld be more useful in a senate, and made him forego, in the sphere of a bailiff, all care for re-entering that of a legislator. remember, also, that there is an education which quickens the intellect, and leaves the heart hollower or harder than before. there are ethical lessons in the laws of the heavenly bodies, in the properties of earthly elements, in geography, chemistry, geology, and all the material sciences. things are symbols of truths. properties are symbols of truths. science, not teaching moral and spiritual truths, is dead and dry, of little more real value than to commit to the memory a long row of unconnected dates, or of the names of bugs or butterflies. christianity, it is said, begins from the burning of the false gods by the people themselves. education begins with the bu

MOTTA MARCELO THE COMMENTARIES OF AL

y the injunction do what thou wilt shall be the whole of the law, means that no discrimination of "superiority" or "inferiority" is to be made between the three grades. it is a matter of the will, and nothing else, that decides to which grade a thelemite is to belong. in a sense, the man of earth 'is the adherent, that is, he is loyal to thelema, adheres to it. in another sense, he adheres to the material world. he is the husbandman, the householder, the man attached to temporal things. to despise such a man is stupid. he is a karma yogi by definition, and who are you to trace another star's orbit? the lover is a bhakhti yogi. he abandons temporal interests and dedicates his life to service of the order. he will kill himself, if need be, that the order may live. such men organize thelemic

sed as being in the nature of involuntary offence, just as if one were to assert that a sleep-walker who has fallen over a precipice were any less dead than empedocles or sappho. the doctrine of thelema resolves the whole question in conformity with the facts observed by science and the proprieties prescribed by magick. it must be obvious to the most embryonic tyro in alchemy that if there be any material substance soever endowed with magical properties, one must class, primus inter pares, that vehicle of essential humanity which is the first matter of that great work wherein our race shares the divine prerogative of creating man in its own image, male and female (let us not forget, lest we turn pious, that all species share this divine prerogative, from viruses down or up, in one way or a

caused by the confusion of the veils which conceal the soul from the consciousness, and thus create the illusion which the aspirant calls sorrow, and the uninitiate, evil. the sexual act, even to the grossest of mankind, is the agent which dissipates the fog of self for one ecstatic moment. it is the instinctive feeling that the physical spasm is symbolic of that miracle of the mass, by which the material wafer, composed of the passive elements, earth and water, is transmuted into the substance of the body of god, that makes the wise man dread lest so sublime a sacrament suffer profanation. it is this that has caused him, in half-instinctive, half intellectual half-comprehension of the nature of the truth, that has driven him to fence the act about with taboos. but a little knowledge is a

es that unite--this is the accomplishment of the great work (not necessarily so; but always a step towards that accomplishment) the anacephalepsis of these considerations is this: 1. the accidents of any act of love, such as its protagonists and their peculiarities of expression on whatever plane, are totally immaterial to the magical import of the act (he means that spiritual results independ of material codes of behaviour to which individuals of variant natures should be supposed to conform. a queer or a lesbian, to put it bluntly, may arrive to spiritual perception through a homosexual act of love just as a heterosexual might, or just as might a man or woman in intercourse with an animal, or praying in church, provided they "inflame themselves" enough. obviously, they would not inflame

es them to be 'shadows, who 'pass and are done. the "lords of the earth" are those who are doing their will. it does not necessarily mean people with coronets and automobiles; there are plenty of such people who are the most sorrowful slaves in the world. the sole test of one's lordship is to know what one's true will is, and to do it. it is rather difficult for the profane to understand that our material conditions are the direct consequence of our psychological structure, but such is in fact the case. it is useless to try to change the surroundings of the poor; unless they are "kings in disguise" see verse 58 they will immediately start modifying their improved surroundings to fit their inner state. if you put a pig to live in a palace, the pig will turn the palace into a pigsty. the sim

MYTHS AND LEGENDS OF ANCIENT CIVILIZATIONS E

literal sense, merely assert that the ocean is produced by the combined influence of heaven and earth, whilst at the same time their fervid and poetical imagination led them to see in this, as in all manifestations of the powers of nature, an actual, tangible divinity. page 11 but uranus, the heaven, the embodiment of light, heat, and the breath of life, produced offspring who were of a much less material nature than his son oceanus. these other children of his were supposed to occupy the intermediate space which divided him from gaa. nearest to uranus, and just beneath him, came aether (ether, a bright creation representing that highly rarified atmosphere which immortals alone could breathe. then followed aer (air, which was in close proximity to gaa, and represented, as its name implies

stival in honour of vesta, called the vestalia, was celebrated on the 9th of june. demeter (ceres. demeter (from ge-meter, earth-mother) was the daughter of cronus and rhea.[24] she represented that portion of gaa (the whole solid earth) which we call the earth's crust, and which produces all vegetation. as goddess of agriculture, field-fruits, plenty, and productiveness, she was the sustainer of material life, and was therefore a divinity of great importance. when ancient gaa lost, with uranus, her position as a ruling divinity, she abdicated her sway in favour of her daughter rhea, who henceforth inherited the powers which her mother had previously possessed, receiving in her place the honour and worship of mankind. in a page 53 very old poem gaa is accordingly described as retiring to a

NAGEL CARL AMAZING SECRETS OF OCCULT POWER

money magic this aspect of the occult is one of the most popular. when you use it, in effect, you bring money out of thin air. you can begin to receive a seemingly endless flow of cash into your life and start money flowing to you faster than you can spend it. in chapter 3, you are going to discover the secret of practical witchcraft and see how you can use spells and rituals to obtain money and material possessions. these spells have proven extremely successful in bringing money to meet financial needs. the effects of these money spells may not be as dramatic as finding a bundle of cash in an old shoebox, but things will become generally better for you as needs are met and financial limitations fade away. here, too, is the secret of how to cast spells that really work. a spell simply def

ll you see in this way? that i leave you to find out, but it will be unlike anything you have ever seen or experienced before. you can work magic there should be no doubt in your mind that the amazing secrets of occult power revealed to you in the pages of this book are going to work for you. why? because i am only going to tell you what i know works. i can honestly tell you that there is not one material possession that i have ever wanted that i do not have. many people have called me lucky. and why not, i am lucky and i am happy- and i am going to prove that you too can enjoy happiness and good fortune. one very practical application of occult power is in the area of increased prosperity. these amazing secrets of occult power can bring you good fortune beyond your wildest dreams. i shoul

the mysteries of the soul and the universe, only to find the subject bewildering and full of apparent contradictions. the weekly meetings were confined to exercises in esp and lectures on the limitless virtues of spiritualism which ivan, the psychic who ran the class, believed were of main interest to the sitters. i had joined the organization in the hope of gaining an insight into the benefits, material and spiritual, that could be quickly gained by the study and application of occultism and one's own higher instincts< only to find the weekly classes both repetitive and dull. we had gathered together in the small room that served as a meeting place; discussing things beyond the physical touch, of seeing the future with our unseeing eyes, when a ghostly figure walked right through a close

almost impossible. anyway we went away for a day and night in a hotel. he made love to me twice! thank you! signed: sally u, england. sex magic for couples if you are happy with the one you love, and there is no need to use sex magic to attract a lover or arouse passion in another, then you can harness the tremendous magic power generated in your sexual activity as a means of gaining power in the material word. who does not want a better life? and what better and more pleasant way of acquiring it by that most powerful of all magic sex? sex backed by a definite thought or desire is a mighty thing indeed, hence the wide and traditional use of sex in magic for thousands of years. witches and occultists from all times and all places have always recognized the enormous level of magic power cont

k judgement of god by lots. dice have remained unchanged over the centuries since the arrangement of the dots we still use today was developed around 1,400 bc. and it is the secret arrangement of the dots upon the dice that allows you to see what fate has in store for you. the ritual of yog-sothoth you need three dice to foretell the future. the three dice can be purchased from any toy store. the material that they are constructed of makes no difference in fortune telling power. to charge your dice with prophetic power, take them into your personal witching circle on a day when you are feeling particularly good. place the dice upon a small table at the center of your circle, and begin stirring them with your right hand. the stirring motion should always be sunwise, or clockwise. continue s

NAUDON PAUL THE SECRET HISTORY OF FREEMASONRY

ring the third century these institutions preserved their traditional importance but lost much of their former independence. they became cogs in the imperial administration, albeit the most important cogs, for they were in direct contact with the population. with the empire now an absolute monarchy, the governmental authority was gradually assuming the task of assuring not only law and order, but material prosperity as well. to do this, it set up a vast system of social classes in such a way that all the services necessary to survival and living had sufficient personnel. the utmost effort was made to maintain the individual authority of each man in his duty or profession, which is how the collegia happened to be called upon to play a role of primary importance in this system. we will see h

, despite the great privileges attached to them, fall into this second category. in all cases where trades were performed in franchise, there was only one grouping, and it was both religious and professional in nature: the brotherhood. affiliation with it was obligatory. in addition to its religious and charitable mission, which was led by clerics, the brotherhood mainly concerned itself with its material interests and saw that respect was paid to trade customs. there were officers who were given mason corporations in france 155 authority in this matter, such as those known as priors in bordeaux, for example. at the end of the sixteenth century, the royal authority in france attempted to extend the system of sworn trades over the entire kingdom. this effort appeared in the measures of an e

it provides a fairly complete record of the entire ritual that was followed at the time of the transition that preceded the construction of the great lodge of london. this manuscript provides characteristic clues related to the symbolism of solomon's temple. it takes the form of a question-and-answer catechism: q. how high is your lodge? a. inches and spans inumberable. q. how inumberable? a. the material heavens 8c stary firmament. q. how many pillars is your lodge? a. three. q. what are these? a. ye square, the compass& ye bible. this is the affirmation of the cosmic and sacred meaning of the lodge. following is the christian meaning of the temple: q. what ladder had they. building of ye? a. jacobs. between ye heaven] ye earth* words are missing from this part of the manuscript. speculat

e part from the reading of certain books published in different forms by the illustrious authors of that time, principally thomas more, rabelais, andrea, francis bacon, and robert fludd. in his famous work utopia (1516, sir thomas more (1477-1535) puts into practice a program of democratic reform on the imaginary island of utopia. in this society, the chief concern of government is to furnish the material needs for individual and public consumption. each individual is given as much time as possible to free him- or herself from the servitude of the body, freely cultivate his or her mind, and develop his or her intellectual abilities through the study of the letters and sciences. the civil organization of the utopians is republican and all religions are tolerated. here we should note an impo

re spirits whose bliss is found in rest. death is therefore a pleasure and it is death that the philospher dives into each day when leaving the body to soar on the wings of the soul.9 in 1512, florence would also witness the creation of an original organization, the company of the trowel. this society appears to have emerged from the operative masonry that preceded it, although it left behind its material purpose to embrace its mystical intent. consisting of scholars and prominent figures of the civil society of the time, it employed symbols such as the trowel, the hammer, and the chisel and chose for its patron saint the same one who watched over the scottish masons: saint andrew.10 we know the great influence the italian academies had over the english and scottish freemason lodges. undou

ONYX TABLET OF SET

s chairman until the election of the successor. section 4.09. all papers and documents of the temple of set, and all temple-related papers and documents of any iii+ member involving the temple of set, shall be made instantly available to the council or to any individual member of the council upon demand. any individual member of the council who invokes this section of the by-laws in order to view material may not reveal any information so gained outside the membership of the council without prior written authorization to do so from the chairman of the council. such written authorization must be communicated to all voting and non-voting councillors by the chairman in each specific instance. section 4.10. all councillors shall serve without compensation. they shall be reimbursed for reasonab

entional or accidental violations of this trust. these three rules say "never" and i suggest all priests follow these rules strictly and absolutely- a. never question any setian's recognition outside the priesthood, not even to your partner- b. never spread rumor, gossip, or stories about another setian, not even to your partner- c. never discuss with or give to a non-iii partner any confidential material concerning another setian- 3. never impose yourself on another setian- a. while there is nothing wrong with intimate relations between setians, including between priests and i or ii setians, because of their increased authority and "power" within the temple, priests need to be very careful not to force their attentions on anyone of lower degree- b. relationships between setians do often c

the soa and scribe gilds. what are other ways to claim your power in the temple? 7. the temple is getting very close to a critical mass for change into anew level of activity. what can/should/shouldn't we do now that we have never done before? xeper, don webb priest to the priests cerberus at the gate some guidelines for meeting new candidates as the temple strives to raise the standards of human material the princeof darkness is provided with, an uneasy but potentially initiatory periodof experiment begins for his priesthood. since the founding of the temple,membership was granted to almost all comers so long as they sent the executivedirector a cashable check, proof of legal age and had not, to our knowledgefucked up so badly in life as to end up behind bars. in the early days of the on

or the individual who will join us. once again we provide the elements; it is up to suitable adepts in their quest for becoming to apply them. if you look back at your own development and find these things, you'll have a guide in helping to present them to the next generation. you can never just "explain" it to them. try not to be disappointed if they don't get it, because the presentation of the material, and incorporation of what these people will bring to you, is your real job. it is the key to your xeper while dwelling on the plain of onyx. i will offer some advice. i had same the advice offered to me, and i ignored it. later i realized how wise the folk were who had offered it to me. you will of course ignore this, then later realize how wise i was when i offered this advice. then in

that you have ever read- apart from the satanic bible, satanic rituals, and compleat witch, which do you consider to be the most valuable to a satanic magician? to a novice? what is lycanthropy? why is it important? how can you make use of it? what is the significance of the enochian keys? what is "magic? why is the satanist concerned with it? how does it tie in with what you would define as the "material" goals of the church of satan? as a priest or priestess iii, do you think you could recognize a magister iv or a magus v without being formally introduced? what do you think distinguishes a magister from a priest, and a magus from a magister? can you name at least three historic personages whom you suspect to be magi? what is your opinion concerning astrology? do you make use of this conc

PATRON OF SORCERY

uel weiser, inc, 1995) stephen flowers affirms that the magical papyri were a major root of the western magical philosophy called hermeticism. betz states frankly in his preface to the greek magical papyri "it is known that philosophers of the neopythagorean and neo-platonic schools, as well as gnostic and hermetic groups, used magical books and hence must have possessed copies. but most of their material vanished and what we have left are their quotations" by the 2nd century of the common era, roman hostility had driven underground the legendary state magic of egypt. thessalos, a greek physician, reported that theban priests were scandalized at his inqury as to whether anything remained of the old egyptian magic. nevertheless, an old priest agreed to perform a divination for thessalos. hi

PHILIP NEIL MYTHS LEGENDS EXPLAINED

e for narcissus, gazes on him as he lies dead by a pool in a forest glade, while eros, the god of love, looks on. when adonis died, he should have remained in the underworld, never to see the upper world and aphrodite again. but she begged zeus not to allow persephone to take him from her completely and he agreed to let adonis join her above ground for the four months of the summer each year. red material the red material suggests the drops of blood that fell to the ground as adonis lay dying, charged by a wild boar. where these drops fell, there sprang up blood-red anemone flowers. aphrodite wept as she clasped him in her arms. i shall sing of aphrodite, born on cyprus who brings sweet gifts to mortals and whose lovely face ever shines with a radiant smile. homeric hymn to aphrodite echo

PHOSPHORUS

d its daemonic attributes to be used in a positive way. 5. a working of the black eagle as the initiator unto the path of shadow, records in a detail of 2 pages on successful contact with the black eagle. examples, records, etc. iii the adversary ascending into the noon-tide sun 13 -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material planes -isolated and perfected strength of will and independence -the self as a gateway to vampyric and necromantical transformation -the work of the holy guardian angel advanced self-transformation and deification through working with the initiatic guide or genius -color red symbol shaitan of midnight -adversary in flesh the egyptian godform of set-an -mastery over spiritual and material

PIKE CUMMINGS THE SPURIOUS RITES OF MEMPHIS AND MISRAIM

es of narbonne, which was established in b h h j, and in b h i g united with the grand orient of france.of this, however, there is no positive proof. from certain startling similarities between this rite and the rite de la sagesse egyptienne, concerning which very little has ever been published, the originators of the rite of misraim may have had a knowledge of and drawn upon the latter for their material.at any rate, they did not hesitate to draw freely upon other rites, and at least five of their degrees were lifts from the ancient and accepted rite. the rite of misraim originally had eighty-seven degrees, but was soon expanded to ninety. some writers contend that the creation of the rite of misraim was the work of the bedarride brothers, but this is not the case. the chief originator, o

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 1

ed hitbonenut. what is hitbonenut? hitbonenut means contemplation or analysis. it is the act of trying to understand. therefore, if binah is the understanding itself, then binah of binah is hitbonenut which is the act of trying to understand. in normal english this would be called, learning or study. now, there are two different types of study. one can study in a general way, going over the given material in a passing fashion, just to get the general idea. then there is analytical study, in which one reviews the given material over and over again, seeking to understand the inner and outer workings of it (the hebrew word hitbonenut contains two nuns (n. it would have been no less grammatically correct to spell this word using a single nun- hitbonut. the reason it is written with two, is to

act of contemplation of g-d. everything else follows as an automatic result of hitbonenut, as explained. now, surely, if the result of not doing hitbonenut is "woe, a sinful people, a nation laden with iniquity, then certainly, the result of doing hitbonenut is righteousness, truth and the knowledge of g-d. the purpose of hitbonenut thus far we have discussed what hitbonenut is and have given the material which one is to contemplate. one question remains, perhaps the most important question of all. what is the purpose of hitbonenut? the answer is quite simple. the ultimate purpose of hitbonenut is to know the creator, who is the truth of what is, and to come close to him. a person may live his entire life in darkness, sunken in the transient pleasures of this lowly physical world and follo

e 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 it repeatedly, analyzing its every facet, to understand it in depth. if a person goes to medical school to please his parents, but really wants to be a lawyer, though he will learn the material, he will never understand it to its depths and he will certainly not have any new insights into medicine. this is because he has no deep interest in it. in contrast, the "nerd" whose sole interest and pleasure lies in understanding every facet and detail of medicine and grasping its true essence, will grasp its depth. he will have new insights and innovations into medicine, specifically b

RABBI AMIRAM MARKEL MARKEL THE KNOWLEDGE OF G D VOL 2

act of contemplation of g-d. everything else follows as an automatic result of hitbonenut, as explained. now, surely, if the result of not doing hitbonenut is "woe, a sinful people, a nation laden with iniquity, then certainly, the result of doing hitbonenut is righteousness, truth and the knowledge of g-d. the purpose of hitbonenut thus far we have discussed what hitbonenut is and have given the material which one is to contemplate. one question remains, perhaps the most important question of all. what is the purpose of hitbonenut? the answer is quite simple. the ultimate purpose of hitbonenut is to know the creator, who is the truth of what is, and to come close to him. a person may live his entire life in darkness, sunken in the transient pleasures of this lowly physical world and follo

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

gs in the present anthology are culled from several of rabbi vital fs works, chiefly sha far hapesukim, sefer halikutim, and likutei torah. the translations and commentary i present here were originally produced on a weekly basis and circulated via the internet. it was thought worthwhile at this point to present them in book form, even though there still remains a sizeable amount of the arizal fs material on the torah to be translated. please g-d, when this additional material is ready, we will reissue this book and include a short biography of the arizal as well as a description of how his teachings were recorded and edited in the generations immediately following his passing. the translation of the text of the arizal fs teachings is accompanied by explanatory notes and charts to assist t

this idol would be powerless unless it could receive power from holiness. their intention was that it would force divine beneficence to be channeled to them, via their use of these names, even though they would not behave properly [and earn the divine blessing. they wanted to behave as bad as they wished and not submit to the rule of holiness. after all, it takes great effort to deny oneself the material lusts, and they wanted to enjoy the pleasures of this world [unhindered] and have the idol channel goodness to them by force of the divine names, as we said. the one who masterminded all this was nimrod, for he was the leader of the generation of the dispersion. he was extremely adept at this technique of manipulating [divine names. the same was nebuchadnezzar fs intention, for he was a r

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 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, accord

e. in any case, until abraham, z feir anpin remained in the gnursing h stage, i.e, selfishly connected to ima, concerned only with its own maturation process (as we have seen previously, there are three stages of consciousness: fetal-consciousness, nursing-consciousness, and intellectual-consciousness) the six gextremities h are the six sefirot from chesed to yesod, which, as we know, are the raw material out of which the partzuf of z feir anpin is built. its metamorphosis from these six, separate sefirot into a full-fledged partzuf is marked by its acquisition of gbrains, h i.e, mature intellect in the form of the sub-sefirot of chochmah, binah, and da fat. the intellect is what allows for a perspective higher than total self-orientation; it is prepared to acknowledge the existence and va

was thus as if a heavy burden was on [abraham fs] back. the unusual choice of words thus alludes to the upper reality. it is [therefore] then written, gand they separated, each one from upon the other h9 rather than gfrom each other. h at this point, the forces of evil and the aforementioned kings lost their [material] bounty. this is why they made war with each other, as we will describe. since material bounty is derived from spiritual beneficence, when the latter was cut off, there was a lack of the former, and this occasioned dispute, jealousy, etc. to explain: know that in abraham fs time, these nine kings began to be rectified, that is, to metamorphose into partzufim with proper vessels to clothe their lights, as we have explained in our exposition on the rectification of these kings

REGARDIE ISRAEL THE COMPLETE GOLDEN DAWN

temple to form her own inner light group. it was as a member of the stella matutina that israel regardie first published a nearly complete set of the rituals and teachings in 1937-40 as the first edition of this present work. later he sold the copyrights for this and most of his other books at that time to the aries press, and i purchased them in 1968 and brought out the second edition, with new material from regardie, in 1969. as sam webster points out in the epilogue to this fifth edition, this book has been the foundation for much of the "occult revival" of the last half of the twentieth century. it has provided resource materials for wicca, the new paganism, various magical groups, and for tens of thousands of serious students. and as cris monnastre points out in her introduction, it

ttitude to be i know of two women who intuitively imagining the roles of the officers they had no duly installed hierophant the magical formulae underlying their in terms of their individual magical with an active temple. upon approaching this book, i the first several weeks, read edition contained herein. i would this gives the student an overview of not only the hermetic order of the allow this material to settle deeply or associating any variety of images the first knowledge lecture and then the hebrew alphabet and its correspondences, knowledge lecture. within this system, of religion or sect. its letters are considered doorways into the inner world-teric religious organization. a convenient place them on "flash" cards, not unlike 51, zealand, and power: isquieting poignancy. r2d nze k

be available k-_r .5 f t enqu oted occult ,her will appear. so: i..e: i: work and knowing 5+ li may eventually be h z 1- important issues to b+r r ler even if this may be& sr :l.n dawn system was jt-4 ?arts of each member. r r ir i\y group (be it even i.k- 2-pl e sw ith projections biz.sex krr::ally calls for multiple: sric material comes into nx-5 .i consciousness" which cr y eie conflicts to be worked e-:r :n tandem with magical. be seriously examined. r- r:zonao ne day through a r:-at it had taken him about .at some point, dion for- in the neighborhood tz: i wee nt to heal and plan- lrand of self-exploration- zngage in being (what was e malyst was not bound by -3:?ich were adopted in the--3- s tudied privately und

one of the wise. our work too, just introduction to the second edition volume i. it would be trite to say that life is a strange, wonderful and mysterious process. but it is! in his triumphal chariot of antimony, the alchemist basil valentine describes his antimony as a deadly poison on the one hand, yet, when purified alchemically, as a potent medicament on the other. apparently this golden dawn material has to be described in rather the same way-reminding me of an old adage concerning money. it passes ihrough the lives of an infinite number of people to change their lives catalytically, but in the process always remaining untouched itself. at the same time, it recalls to mind several letters that were received years ago following the publication of the first of the four volumes in the or

s received from aleister crowley before we became estranged (as described in the eye in the triangle) stated two things. first, in connection with my statement that one of the officiating officers had hurried through an initiatory ritualas though reading a batch of grocery bills-he remarked that i should have rudely told him to go to jericho, or words to that effect. and secondly, relative to the material itself, he roundly scolded me, stating i had absolutely no right whatsoever to have published this material and to have broken my sacred obligation to secrecy. many decades earlier, he had published these same order teachings in the equinox-only under direct command from the secret chiefs of the order, at least that was his claim. if aleister crowley disapproved of my action, i have to be

REGARDIE TALISMANS

al magical squares and sigils and hierarchical names have come down to us through the abbot trithemius, pietro d abano, and henry cornelius agrippa, derived from much earlier but unknown sources. for the most part, these have been reprinted in the magus by barrett, were appropriated by the hermetic order of the golden dawn in the last century, and were once more reprinted by me when compiling the material for the fourth volume of the golden dawn. i would like to suggest that the interested student study this system at the very least, so that he will come to understand the classical basis of the method. the magic squares of the planets found in the appendix of this book are an important part of the science of talismanic structure. to each planet belongs, first, the number of the sephirah to

presence and suggestion, go far toward gradually eliciting the desired response. if however the student is just beginning his studies in this area, not much of a magical charge will be contributed to the talisman while making it. in that case, the ancient tradition demands a further process. the magical position is that, under these circumstances, the talisman itself is nothing but dead and inert material. it may well be compared with the candidate for initiation. of himself, he can do nothing. he has tried to lift himself up by his own bootstraps, but to no avail. now the process of initiation, takes over with a view to opening the candidate to higher forces. much the same viewpoint is adopted relative to the talisman. it requires to be activated by the forces of higher planes. as crowley

RITUALS OF THE SOCIETAS ROSICRUCIANIS IN ANGLIA

upernal.the theoricus is brought before the suffragan, and caused to kneel, holding the rose and crossbefore him for the blessing:suffragan:practicus25 thou who art the revealer of all secrets of the worlds above and of the earth beneath. thou whogranteth unto man powers of mind and reason, and taught him how to liberate the beneficent andsalutary in the various kingdoms of science from gross and material matter, bless this postulant,give him broad comprehension and exceeding wisdom. grant his instructions be received by thelight necessary to impart thy holy hidden secrets, and to thee be all the glory. amen.the theoricus, now rising, will listen to the purpose of the degree.suffragan:theoricus, you have now arrived at the third grade, or physical branch of the system ofrosicrucianism call

as in the preceding degrees, forinstruction. they will inform you of the great and powerful agent employed by god, as well as byman, for their mighty alchemical purposes.theoricus is conducted direct from the centre of the hall to the 1st ancient in the east, who isfacing the west, and who has a single candle burning in. front of him.1st ancient:i am charged to direct your attention to natural or material fire in the phase it was looked upon bythe early rosicrucians, as well by those of the present day; that fire with which we are all familiar incontradistinction with that which is in the celestial, invisible, and surrounding medium, and ofwhich in our physical nature, we can comprehend but little.think of the shapes assumed by fire, as the flames noiselessly creep, entwine, spreading andw

metals, deeplyhidden in the interior which buds, germinates and bears fruit.conductor:the production of the precious metals is only through assisting nature in its more rapid gestation,while the multiplying its seed is an impossibility?4th alchemist:not altogether so, for the rosicrucian alchemist claims to be able to gather the subtle, escapinggases or fumes, he or retain them and reduce them to material shape, thus, metaphorically, they enterthe outer world or exterior of visible and material matter, and bring back into visible, tangible formold things metamorphosed into new things. this is the true significancy of transmutation. theinvisible escaping light or fire of certain metals seized upon, that is this 'fairy gold, is condensedinto real gold, through the influence of 'primitia' or

ne power, having the impress of immortality, andtermed the monstruum or hagisterium, which seizes upon the departing breath of the spirit, as itwings from man, and wins it back despite itself to redischarge its functions. the physical man isestopped in his decay, in his daily bodily corruption and the escaping native fire resumes its ordinaryduty end faculty.this paradox presents itself 'light is material and hence must be dark, as all material, hence itcannot be light to us, though it may be darkness to god'.conductor:that evidence can be produced of these powers of change in material substances and immaterialshadows?5th alchemist:have you not already witnessed them, or does not your intellect present them possible? may therenot be faculties in man beyond those of perception through heari

existence, shunned society and the world, remained unknown,invisible, illuminated; serving their god and as well mankind, assisting the feeble, frail andsuffering. they were overcome and astonished at the immensity of the power accorded by god222sgrace to man.a long list of eminent men, experts and profound students have examined the product of gold by art,and have verified its production in its material state by alchemical transmutation.this chamber, frater, although small in size, is intended to represent the laboratory of thesephilosophers, as you perceive, and is the second in the series of four rooms on the south side of thesacred hall, that occupied by the theorici being the first, and which leads into this by a connectingpassage-way. here you beheld loss of confusion in the retorts

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

ity is demonstrated by the phenomena of polarity, as also by the universal law of sympathies and antipathies. the undiscerning disciples of zoroaster divided the duad without referring it to unity, thus separating the pillars of the temple and endeavouring to halve god. conceive the absolute as two, and you must immediately conceive it as three to recover the unity principle. for this reason, the material elements, analogous to the divine elements, are understood firstly as four, explained as two and exist ultimately as three. revelation is the duad; every word is double, and supposes two. the ethic which results from revelation is founded on antagonism, and this results from the duad. spirit and form attract and repel one another, like sign and idea, fiction and truth. supreme reason nece

these shells, envelopes petrified or carnified, were such an expression possible, are the source of errors or of evil, which connects with the heaviness and hardness of animal envelopes. in the book zohar, and in that of the revolution of souls, perverse spirits or evil demons are never called otherwise than shells cortices. the cortices of the world of spirits are transparent, while those of the material world are opaque. bodies are only temporary shells, whence souls have to be liberated; but those who in this life obey the flesh build up an interior body or fluidic shell, which, after death, becomes their prison-house and torment, until the time arrives when they succeed in dissolving it in the warmth of the divine light, towards which, however, the burden of their grossness hinders the

s, air, water, earth and fire. but in magical science we know that water is not ordinary water, fire is not simply fire, etc. these expressions conceal a more recondite meaning. modern science has decomposed the four elements of the ancients and reduced them to a number of so-called simple bodies. that which is simple, however, is the primitive substance properly so-called; there is thus only one material element, which manifests always by the tetrad in its forms. we shall therefore preserve the wise distinction of elementary appearances admitted by the ancients, and shall recognize air, fire, earth and water as the four positive and visible elements of magic. the subtle and the gross, the swift and slow solvent, or the instruments of heat and cold, constitute, in occult physics, the two p

we restore and we build churches only to realize more keenly that we are void of belief, only to long the more for it; once again does the whole world await its messiah, and he will not delay his advent. let a man, for example, come forward, who by rank or by fortune is placed in an exalted position a pope, a king, even a jewish millionaire and let this man sacrifice publicly and solemnly all his material interests for the weal of humanity; let him make himself the saviour of the poor, the promulgator and even the victim of doctrines of renunciation and charity, and he will draw round him an immense following: he will accomplish a complete moral revolution in the world. but the high place is before all things necessary for such a personage, because, in these days of meanness and trickery

e prestige of fortune. in olden times gold was manufactured by science; nowadays science must be renewed by gold. we have fixed the volatile and we must now volatilize the fixed in other words, we have materialized spirit, and we must now spiritualize matter. the most sublime utterance passes unheeded if it goes forth without the guarantee of a name that is to say, of a success which represents a material value. what is the worth of a manuscript? that of the author's signature among the booksellers? the established reputation known as alexandre dumas et cie. represents one of the literary guarantees of our time. but the house of dumas is in repute only for the romances which are its exclusive productions. let dumas devise a magnificent utopia, or discover a splendid solution of the religio

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

t in order to work miracles we must be outside the normal conditions of humanity; we must be either abstracted by wisdom or exalted by madness, either superior to all passions or outside them through ecstasy or frenzy. such is the first and most indispensable preparation of the operator. hence, by a providential or fatal law, the magician can only exercise omnipotence in inverse proportion to his material interest; the 12 the ritual of transcendental magic alchemist makes so much the more gold as he is the more resigned to privations, and the more esteems that poverty which protects the secrets of the magnum opus. only the adept whose heart is passionless will dispose of the love and hate of those whom he would make instruments of his science. the myth of genesis is eternally true, and god

ons of the present time are no less ignorant of the high meaning of their symbols than are the rabbins of the sepher the triangle of pantacles 27 yetzirah and the zohar concerning the ascending scale of the three degrees, with the transverse progression from right to left and from left to right of the kabalistic septenary. the compass of the g a and the square of solomon have become the gross and material level of unintelligent jacobinism, realized by a steel triangle: this obtains both for heaven and earth. the initiated divulgers to whom the illuminated cazotte predicted a violent death have, in our own days, exceeded the sin of adam; having rashly gathered the fruits of the tree of knowledge, which they did not know how to use for their nourishment, they have cast them to the beasts and

bs and a single point representing the head. a human figure head downwards naturally represents a demon that is, intellectual subversion, disorder or madness. now, if magic be a reality, if occult science be really the true law of the three worlds, this absolute sign, this sign ancient as history and more ancient, should and does exercise an incalculable influence upon spirits set free from their material envelope. the sign of the pentagram is called the sign of the microcosm, and it represents what the kabalists of the book zohar term the microprosopus. the complete comprehension of the pentagram is the key of the two worlds. it is absolute philosophy and natural science. the sign of the pentagram should be composed of the seven metals, or at least traced in pure gold upon white marble. i

s a fact, she was a sorceress unconsciously, herself believing that she acted supernaturally, while she was really disposing of an occult force which is universal and invariably governed by the same laws. the magus-magnetizer should have command of the natural medium, and consequently of that astral body by which our soul communicates with our the medium and mediator 41 organs. he must say to the material body, gsleep! h and to the sidereal body, gdream! h thereupon, the aspect of visible things changes, as in hashish-visions. cagliostro is thought to have possessed this power, and he increased its action by means of fumigations and perfumes; but true magnetic ability should transcend these auxiliaries, all more or less inimical to reason and destructive of health? m. ragon, in his learned

ld take pity on its shame and its sufferings. the man who dedicates himself to works of science must take moderate daily exercise, abstain from prolonged vigils, and follow a wholesome and regular rule of life. he must avoid the effluvia of putrefaction, the neighborhood of stagnant water and indigestible or impure food. above all, he must seek daily relaxation from magical preoccupations amongst material cares, or in ordinary work, whether artistic, industrial or commercial. the way to see well is not to be always looking; and he who spends his whole life upon one object will end without attaining it. another precaution must be observed equally, and that is never to experiment when ill. the ceremonies being, as we have said, artificial methods for creating a habit of will, become unnecess

ROBERT KIRK WALKER BETWEEN WORLDS

ers has a long history, of course, and is by no means limited to the flurry of interest shown in the seventeenth and early eighteenth centuries. in the reign of elizabeth i we find the great scientist and cryptographer rd john dee communicating with beings in other dimensions; these were spirits or angelic entities who taught him a comprehensive system of magical and spiritual arts. much of dee's material has undertones similar to that described in a more humble context by robert kirk. dee was for a number of years queen elizabeth's roving agent in europe, and employed astrology and spirit communication to establish information, the whereabouts of hidden treasure (in england and wales, and to develop more arcane arts pertaining to metaphysics and magic. he also drew up the maps used by the

ngerous by kindly names. not only did the gaels do this, as they still do to this day in isolated regions of scotland and ireland, but it was common in the classical world. the term good goddess used by the romans, for example, was often descriptive of the terrifying queen of the underworld, hecate, ruler of necromancy, death, poisons, cursing, and similar forces and activities. if we read kirk's material carefully, and try to avoid imposing any modern retrospective attitudes upon it (a difficult but not impossible task, he presents a clear and well-defined purpose to the reader. we may begin to assess this purpose by disposing of a few of the retrospective interpretations that have occasionally been put upon the secret commonwealth. first, kirk is not an early experimental researcher or a

himself mentions that certain of the fairy books are similar to the abstruse rosicrucian texts (page 27, from which we may conclude that he had some degree of familiarity with such publications. while there is no proof that kirk is formally writing within the hermetic tradition, and no detailed evidence that he had studied it, it nevertheless remains as an undertone in his approach to his subject material and the development and proofs of his argument. he is dealing with folklore, as we might call it today, but he approaches it from the standpoint of renaissance theosophy. worldwide copyright 1990, 1998-2001 ,rj.stewart, all rights and permissions reserved http//www.dreampower.com/kirk_wbw/pg_1.htm (8 of 8 [10/9/2001 12:33:52 am] robert kirk- walker between worlds(pages 10-18) flip to page

word) of a wisdom-tradition in connection with fairy lore. i have dealt with some of the psychological or psychic dynamics of traditional themes elsewhere (see bibliography, so in this book have limited the commentary solely to those parts of kirk's text which seem, either subtly, or quite openly, to assert a perennial wisdom-tradition. it is not too obscure a task to detect the presence of such material; we have many fragmentary records of it from the ancient world, from early christian writers, from classical norse, celtic and other european myths and legends and from archaeological evidence. we also have a wide range of texts from the renaissance period onwards, in which such perennial metaphysical and magical themes and systems are restated in various ways although kirk's book is alwa

lars specializing in these texts often totally miss their true ground of http//www.dreampower.com/kirk_wbw/pg_10.htm (4 of 8 [10/9/2001 12:34:12 am] robert kirk- walker between worlds(pages 10-18) origin and their relationship to the lore of ordinary people. so the problem cuts both ways, subterranean and superterranean, as kirk might say. there are also a number of direct connections between the material described by kirk and primal magical arts still practiced in ethnic groups or isolated communities today. to deal with this important area of study adequately, we would need to add an anthropologist to our group of experts, so in introduction 15 the present book these connections are touched upon not as examples of anthropological material, but only in the senses where they merge with the

RUBY TABLET OF SET

ps. hence egyptian thought is sometimes called "geometric" as opposed to the "algebraic" thought of hellenic and later logicians. since impressions and appearances substantiated reality, the egyptian emphasis on portraits and statues of the neteru was not merely decorative, metaphorical, or symbolic. rather an image was a medium whereby the neter in question could make an actual appearance in the material world [note: contrast egyptian statuary with greek, roman, or later european. the "living presence" in the former will be dramatically evident] similarly part of something could substitute for the whole as long as the mind completed the connection. mental imagery created by viewing the portrait of a dead relative, for example, brought that relative to true life. egypt was divided into 42

immortal psyche or soul, which transmigrates into other life forms. in later greek hellenic thought, materialism was to lead into the sophism of protagoras, while panpsychism was to continue into pythagoreanism and then into the doctrines of plato and aristotle [panpsychism was a crucial component of orphism, the cult of dionysus, which emphasized the division of the human being into psychic and material components] pythagoras (569-470 bce) was born and lived his early years on samos, which was exposed to the "barbaric" east as well as to the greek west. initiated into the egyptian priesthood of hathor, he remained in egypt over ten years, learned hieroglyphics, and was exposed to astronomy, geometry, and the egyptian concepts of panpsychism. sent to babylon, he was there exposed to persi

re he broke with pythagoras and plato. the aristotelian soul perished with the mortal body, save for its "creative reason" which was a universal rather than an individual, egocentric feature. in his metaphysics aristotle mounts an attack on the pythagorean/platonic theory of the forms. aristotle accepted the theory of the forms in principle, but denied that the forms are more important than their material manifestations. he considered form and matter to be of equal importance, and essential to each other s existence. aristotle attacks plato as saying that the individual exists only to serve the state [an erroneous interpretation of plato. aristotle deplores slavery by law (such as enslavement of prisoners) but endorses "natural slavery" war for its own sake is wrong, unless conquest of a s

bes is systematic, he is not scientific in the sense that he supports his contentions with empirical evidence. he is still a purely rational philosopher, much like machiavelli. he was the first exponent of "possessive individualism. the trade oriented ethic of the 17th century that ran counter to the landed aristocratic system and institutional religious conflict. he advocated politics based upon material self-interest for individuals. hobbes differs from machiavelli in that hobbes does propose a morally binding social law (based on natural law in the "observed behavior" sense. machiavelli is comparatively lawless: no social contract, no rationale other than raw power politics. hobbes is not intentionally "savage" he is endeavoring to describe the most workable, cooperative, and peaceful s

e world consists of part of the spirit of god, manifesting itself through the collective spirits of mankind, moving onwards through logic (the dialectic) towards complete self-understanding. an existing idea (thesis) is criticized and partially refuted by its opposite (antithesis, resulting in a more perfect concept (synthesis (2) the organic state is the manifestation or appearance of god in the material world [it is not identical with god; it is a "reflection" of the dialectic of his mind. accordingly it proceeds in ways and towards goals which are not necessarily the sum total of the ways and goals of the individual human minds within it] in many ways hegel is a reaction (antithesis& synthesis) to immanuel kant (1724-1804. bishop berkeley's subjective idealism had held that nothing coul

SABBATIC KABALA OF THE CROOKED PATH

st of all the arcana of the self-slayed one. a house of transformation and courage, in addition to be the natural birth of the void. cell 2 being the aat of the 3de and 14th letter of the sacred alphabet this cell represents the manifestation of the spirits and powers governing the sigil under the dominon of the second hidden star (orion, but in general there are a strong sub-stellar touch to the material presented in this aat, and therefore it is essentially reflected in the lunar rays of the mystery) of the azoth. this cell is focused on the formation of the fluidity and fluxity of the magical matrix of invocation. this is the abode of the goddess of water, salt and fire. she who is colour and sex (p. 146. the 2nd cell is setting forth the mysteries of the goddess trifold of nature and m

SALMANRUSHDIE THESATANICVERSES

older man "i owe it all to you" it was their last family chat. all that summer feelings continued to run high, for all nasreen's attempts at mediation _you must apologize to your father, darling, poor man is suffering like the devil but his pride won't let him hug you. even the ayah kasturba and the old bearer vallabh, her husband, attempted to mediate but neither father nor son would bend "same material is the problem" kasturba told nasreen "daddy and sonny, same material, same to same" when the war with pakistan began that september nasreen decided, with a kind of defiance, that she would not cancel her friday parties "to show that hindus--muslims can love as well as hate" she pointed out. changez saw a look in her eyes and did not attempt to argue, but set the servants to putting black

tuscan belltower, a sea--coast in bohemia "all haunted" she explained "clanks, howls, blood on the rugs, women in nighties, the works. nobody gives up land without a fight" nobody except me, chamcha thought, a melancholy clutching at him as he lay beside zeenat vakil. maybe i'm a ghost already. but at least a ghost with an airline ticket, success, money, wife. a shade, but living in the tangible, material world. with _assets. yes, sir. zeeny stroked the hairs curling over his ears "sometimes, when you're quiet" she murmured "when you aren't doing funny voices or acting grand, and when you forget people are watching, you look just like a blank. you know? an empty slate, nobody home. it makes me mad, sometimes, i want to slap you. to sting you back into life. but i also get sad about it. suc

e that could soon make money lose its meaning, had started small: children's television, a thing called _the aliens show, by _the munsters_ out of _star wars_ by way of _sesame street. it was a situation comedy about a group of extraterrestrials ranging from cute to psycho, from animal to vegetable, and also mineral, because it featured an artistic space- rock that could quarry itself for its raw material, and then regenerate itself in time for the next week's episode; this rock was named pygmalien, and owing to the stunted sense of humour of the show's producers there was also a coarse, belching creature like a puking cactus that came from a desert planet at the end of time: this was matilda, the australien, and there were the three grotesquely pneumatic, singing space sirens known as the

e, for good manners, he doesn't like to be too punctual. then she began without bothering with onceuponatime, and whether it was all true or all false he could see the fierce energy that was going into the telling, the last desperate reserves of her will that she was putting into her story _the only bright time i can remember, she told him, so that he perceived that this memory-jumbled rag-bag of material was in fact the very heart of her, her self-portrait, the way she looked in the mirror when nobody else was in the room, and that the silver land of the past was her preferred abode, not this dilapidated house in which she was constantly bumping into things- knocking over coffee-tables, bruising herself on doorknobs- bursting into tears, and crying out _everything shrinks. when she sailed

ack, but by the time she turned up in her village some forty--eight hours later she had attained a kind of agelessness, because her hair had turned as white as snow while her skin had regained the luminous perfection of a new-born child's, and although she was completely naked the butterflies had settled upon her body in such thick swarms that she seemed to be wearing a dress of the most delicate material in the universe. the clown osman was practising routines with the boom-boom bullock near the track, because even though he had been worried sick by her extended absence, and had spent the whole of the previous night searching for her, it was still necessary to earn a living. when he laid eyes on her, that young man who had never respected god because ofhaving been born untouchable was fil

SAPPHIRE TABLE OF SET MAIN

will not hear, so that he is handicapped by trying to use an obsolete method of magick, like a man with a boomerang in a battle where everyone else has a rifle" if you read these passages carefully, you will see the paradox inherent in them. to become an (8=[3, a (7=[4] must destroy his capacity for logical thought, i.e. his ability to draw inductive or deductive conclusions from phenomena of the material universe. since it is just this capacity that is the essential characteristic of the self["cogito ergo sum, if you will, the (7=[4] is in effect invited to obliterate what it is that makes him a unique entity. theoretically he is "reconstituted by the gods in a perfect form- an ideal "self. herein lies the heart of the paradox, which is also the central theme of genesis iii. it is that an

tial characteristic of the self["cogito ergo sum, if you will, the (7=[4] is in effect invited to obliterate what it is that makes him a unique entity. theoretically he is "reconstituted by the gods in a perfect form- an ideal "self. herein lies the heart of the paradox, which is also the central theme of genesis iii. it is that an independent will, capable of perceiving itself in contrast to the material universe, cannot be a product of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon of set xxx. because of the paradox, it is impossible for a magister templi (8=[3] to be the r

dividual will. the inescapable conclusion is that there is no right-hand path to the degree of magister templi. there is only the left- hand path, and it is fraught with danger- not a one-time test, but a continuous peril that exists from the moment the individual completely realizes him-self as a magister. look at it this way: the magister templi is one who can perceive and comprehend the entire material universe. in order to do this, there must be no part of him which is an accessory of that same universe. he- his will- must be independent/ separate/ distinct. this necessitates an extremely strong presence of mind, an ego that is sufficiently reinforced by itself not to require "crutches" from the material universe, and a determination to fight off the panic that could result from the se

blind alleys have been eliminated. the i now encompasses straightforward training and testing, and the ii is a magical "proving ground" wherein the adept may exercise his newly-acquired strengths and skills. the adept who succeeds in all areas appropriate to his personality may thus be identified as elect to the priesthood. individuals who are non-setians exist both mentally and physically in the material universe [or objective universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian i is shown that there is a perceptual universe distinct from but relevant to the ou. he is shown that his nonnatural mind has the power to alter certain characteristics of the pu, and that such alterations have a somewhat related [but not l-for-l] impact u

of set experience of indo-european language speakers into a truly different linguistic framework. this is the "inner" point of the kalevala pylon (in addition to its being a normal pylon that offers the basic feed-back and interaction that the i need in order to pass into the ii. within the last two years the kalevala pylon has taken a great thrust into the direction of translating temple of set material into finnish (both linguistically and culturally. we now have a monthly finnish language magazine[_tursanturpa "muzzle of tursa] with substantial translations and "indigenous" magical works in it. this project has grown from an average of 10 pages per month to 40-60 pages a month. we are also actively creating the finnish language temple of set web site. this will eventually feature trans

SAPPHIRE TABLET OF SET

will not hear, so that he is handicapped by trying to use an obsolete method of magick, like a man with a boomerang in a battle where everyone else has a rifle" if you read these passages carefully, you will see the paradox inherent in them. to become an (8=[3, a (7=[4] must destroy his capacity for logical thought, i.e. his ability to draw inductive or deductive conclusions from phenomena of the material universe. since it is just this capacity that is the essential characteristic of the self["cogito ergo sum, if you will, the (7=[4] is in effect invited to obliterate what it is that makes him a unique entity. theoretically he is "reconstituted by the gods in a perfect form- an ideal "self. herein lies the heart of the paradox, which is also the central theme of genesis iii. it is that an

tial characteristic of the self["cogito ergo sum, if you will, the (7=[4] is in effect invited to obliterate what it is that makes him a unique entity. theoretically he is "reconstituted by the gods in a perfect form- an ideal "self. herein lies the heart of the paradox, which is also the central theme of genesis iii. it is that an independent will, capable of perceiving itself in contrast to the material universe, cannot be a product of forces germane to that universe. the freedom of the will necessitates the ability of the will to move both with and against universal patterns [i.e "laws. the will is self-creating, self-sustaining, and self-improving. this is the basis for the formula of the aeon of set xxx. because of the paradox, it is impossible for a magister templi (8=[3] to be the r

dividual will. the inescapable conclusion is that there is no right-hand path to the degree of magister templi. there is only the left- hand path, and it is fraught with danger- not a one-time test, but a continuous peril that exists from the moment the individual completely realizes him-self as a magister. look at it this way: the magister templi is one who can perceive and comprehend the entire material universe. in order to do this, there must be no part of him which is an accessory of that same universe. he- his will- must be independent/ separate/ distinct. this necessitates an extremely strong presence of mind, an ego that is sufficiently reinforced by itself not to require "crutches" from the material universe, and a determination to fight off the panic that could result from the se

blind alleys have been eliminated. the i now encompasses straightforward training and testing, and the ii is a magical "proving ground" wherein the adept may exercise his newly-acquired strengths and skills. the adept who succeeds in all areas appropriate to his personality may thus be identified as elect to the priesthood. individuals who are non-setians exist both mentally and physically in the material universe [or objective universe. to achieve desired goals they comprehend and employ techniques and devices of the ou only. the setian i is shown that there is a perceptual universe distinct from but relevant to the ou. he is shown that his nonnatural mind has the power to alter certain characteristics of the pu, and that such alterations have a somewhat related [but not l-for-l] impact u

of set experience of indo-european language speakers into a truly different linguistic framework. this is the "inner" point of the kalevala pylon (in addition to its being a normal pylon that offers the basic feed-back and interaction that the i need in order to pass into the ii. within the last two years the kalevala pylon has taken a great thrust into the direction of translating temple of set material into finnish (both linguistically and culturally. we now have a monthly finnish language magazine[_tursanturpa "muzzle of tursa] with substantial translations and "indigenous" magical works in it. this project has grown from an average of 10 pages per month to 40-60 pages a month. we are also actively creating the finnish language temple of set web site. this will eventually feature trans

SATANGEL

process and phenomena wholly unacceptable to modern rationality. i apologise if this seems patronising, but as far as i am concerned k you started it! it is this author s opinion, as i have stated, that spirits do indeed exist externally and independently of the human psyche. however it is also my experience that such phenomena, when encountered, to some extent create their forms through the raw material of the imagination and cultural expectations of those they interact with. hence they are less stable and more transmutative than humans or animals. existing as they do without the precepts of the material plane they most often remain beyond our perception. those who are able to sense or commune with them tend to be themselves of a more aetherial nature. the gift of second sight is stronge

e source of the necronomicon in a document of esoteric freemasonry owned by his father, lovecraft was himself a very strange man. the ideas he expressed as fiction originated in the nightmares he was plagued with. through dreaming, fiction, speculation, and magick, this infamous grimoire has earthed itself. this is purely in keeping with the goetic tradition, and many sorcerers strive to manifest material by similar means. the spirits speak to us through our dreaming minds, this they have done from the beginning. such have been the origins of the deepest, most profound initiations. chapter one; shining ones the hierarchy of heaven in comprehending the nature of the devils and demons that are traditionally the source of the black witchcraft power, it is necessary to consider and meditate up

arden of gethsemane. it was also cama-el who was blasted by moses when he attempted to prevent moses from receiving the torah from god. he is said to command 144,000 angels of destruction, punishment, vengeance and death. cama-el is also identified in the goetia as a duke of hell. the third circle lowest triad the third triad of principalities is rooted in the first heaven and its border with the material dimension. they are thus the most like humans, and amongst the best known to us. as with the second triad, they are vulnerable to corruption. 7th choir: principalities originally seen as an order in charge of the nations, and later of the religions. there is some disagreement as to who is the chief amongst them. contenders include hami-el, who transported enoch to heaven and is identified

to one version of his myth he was once none other than enoch himself, transformed in reward for his recording of the angelic lore for humankind into a fiery angel with six times six wings and countless eyes. in this form he is the angelic scribe who records all in the aetheric archives. in gnostic scripture, metatron is identified as the demiurge, the prince of darkness who is the creator of the material universe. thus he is identified as satan, or ha-satan, and as abraxas. the holiness or unholiness of the metatron is undecided, thrown backwards and forwards by the argumenets of theologians, priests, magicians and rabbi. as such it is a most paradoxical name to conjure with. shekinah according to the zohar the creation of the world was the work of the shekinah, who is the female aspect o

ditionally empowered through their inscription and intonation, as are a great number of talisman and spells. such is an ancient and universal belief, and may be found throughout all traditions that deal with spirits and sorcery. in witchcraft, the names of those entities whose powers and natures are aligned to the desired outcome may be used to tap into their power. for example, a rite to attract material wealth might call upon the names of mammon and astaroth for added power. such might be inscribed upon a talisman, or intoned as a mantra to aid the trance during some other form of ritual. this is quite apart from the more extreme forms of sorcery, where the spirits might be more actively evoked to manifestation. having considered first the hierarchy of heaven, here follows a brief roll c

SATANIC BIBLE

alized at once there was nothing to connect him with the occult business. he could not even be described as metaphysical. the brutally frank talk he delivered was pragmatic, relativistic, and above all rational. it was unorthodox, to be sure: a blast at established religious worship, repression of humanity's carnal nature, phony pretense at piety in the course of an existence based on dog-eat-dog material pursuits. it was also full of sardonic satire on human folly. but most important of all, the talk was logical. it was not quack magic that lavey offered his audience. it was common sense philosophy based on the realities of life. after i became convinced of lavey's sincerity, i had to convince him that i intended to do some serious research instead of adding to the accumulation of hack ar

attracting a growing pack of wolves, human male variety. out of lavey's relatively quiescent period came his widely read, pioneering books: first, the satanic bible, which at this writing is in its twelfth edition (and this is my second, revised introduction, after having written the original introduction to the first edition. second, the satanic rituals, which covers more of the somber, complex material lavey unearthed from his increasing sources. and third, the compleat witch, a bestseller in italy, but, sadly, allowed by its american publisher to go out of print with its potential unfulfilled. lavey's spreading out from organized church activities to writing books for worldwide distribution has, of course, greatly expanded church of satan membership. satanism's growing popularity has n

inherently sacred about moral codes. like the wooden idols of long ago, they are the work of human hands, and what man has made, man can destroy! 7. he that is slow to believe anything and everything is of great understanding, for belief in one false principle is the beginning of all unwisdom. 8. the chief duty of every new age is to upraise new men to determine its liberties, to lead it towards material success- to rend the rusty padlocks and chains of dead custom that always prevent healthy expansion. theories and ideas that may have meant life and hope and freedom for our ancestors may now mean destruction, slavery, and dishonor to us! 9. as environments change, no human ideal standeth sure! 10. whenever, therefore, a lie has built unto itself a throne, let it be assailed without pity

n, but will overlook occasional tardiness or will give you time off when you need it, you certainly have no cause for complaint and need not feel he is taking advantage of you. you are, however, being vampirized if you are incessantly called upon or expected to do favors for someone who, when you need a favor, always happens to have other "pressing obligations" many psychic vampires will give you material things for the express purpose of making you feel you owe them something in return, thereby binding you to them. the difference between your giving, and theirs, is that your return payment must come in a non-material form. they want you to feel obligated to them, and would be very disappointed and even resentful if you attempted to repay them with materal objects. in essence, you have "so

plenty of time for this because, when once rejected, they wil neglect all else (what little else they have, that is) to devote their every waking moment to planning the revenge to which they feel they are entitled. for this reason, it is best to avoid a relationship with this kind of person in the first place. their "adulation" and dependence upon you may, at first, be very flattering, and their material gifts very attractive, but you will eventually find yourself paying for them many times over. don't waste your time with people who will ultimately destroy you, but concentrate instead on those who will appreciate your responsibility to them, and, likewise, feel responsible to you. and if you are a psychic vampire- take heed! beware of the satanist- he is ready and willing to gleefully dr

SATANIC RITUALS

onsciously strive for some degree of self-awareness. inasmuch as ritual magic is dependent upon emotional intensity for success, all manner of emotion producing devices must be employed in its practice. the basic ingredients in the casting of a spell can be categorized as desire, timing, imagery, direction, and balance. each of these is explained in the author's prior work, the satanic bible. the material contained in this volume represents the type of satanic rite which has been employed in the past for specialized productive or destructive ends. it will be observed that a pervasive element of paradox tuns throughout the rituals contained herein. up is down, pleasure is pain, darkness is light, slavery is freedom, madness is sanity, etc. in keeping with the very semantic and etymological

because the demand is great -not only from curiosity-seekers, but from those who thirst for more than what is offered by the recent outpourings of pseudo- cabbalistic, crypto-christian writing. another reason for this book is that there are many recent awesome discoveries which give the sorcerer new tools with which to experiment. that is also why it is now "safe'1 to advance much of the present material. a third reason, and perhaps the most important of all, is that magic-like life itself-produces what one puts into it this principle can be observed in countless facets of human behavior. human beings invariably treat things (property, other persons, etc) with the same degree of respect with which they regard themselves. if one has little self-respect, no matter how much of a surface ego

ar productions, a clandestine, highly commercial inversion of the catholic mass, lavoisin provided "authenticity" by actually engaging willing catholic priests as celebrants and sometimes using an aborted fetus as a human sacrifice (records indicate that she performed over two hundred abortions) the priests who supposedly celebrated the black mass for her supplied the holy propagandists with more material. if ordained priests were occasionally prone to take part in heretical rites, it is understandable when one considers the social conditions at the time. for centuries in france many men became priests because they were from upper class families and the priesthood was de rigeur for at least one son of cultured or well-to-do parents. the first son became a military officer or politician, an

emptus, thus neatly preventing problems that might have arisen from such rude spiritual awakenings. the overtly anti-christian sentiments of the ceremony of the stifling air classified it as a "black mass" according to the accounts that were employed to indict the templars. upon assuming the sixth degree, a candidate renounced all life-denying spirituality and acknowledged an understanding of the material world as a prerequisite to higher planes of existence. this is a ritual of the death-defiant and allows any unconscious death motivations to be exorcised. it is a statement of rebirth, of the delights of life as opposed to the negation of death. the celebrant in the original version of l'air epais is represented as a saint, martyr, or other paragon of selflessness. this is done to emphasi

luential men in many governments, and virtually every occult order has many masonic roots. the rites of the illuminati became the basis of the curriculum of the later ordo templi orientis, founded in 1902 by karl kellner and adolf wilbrandt a similar curriculum, with strong rosicrucian overtones, was in the english order of the golden dawn in 1887. the teachings of the illuminati hold that all is material, that all religions are of human invention, that god is man, and man is god, and the world is his kingdom. the tierdrama reinforces this message. it was first performed by dieter hertel in munich, 31 july 1781; the present manuscript dates from 1887. many authors have written segments of the litany into literature and drama. it is apparent that a great many writers were members of the ord

SATANICON

les of heaven and its long-dead human sovereignty; their church buildings are commonly known as houses of god, kingdom halls, etc. xian god creationism personified/externalized: images of a holy hierarchy displayed within a man-made heaven. though clearly, their paintings and murals, stained-glass figures and statues are devoid of any true spiritual life or essence as their constitution is purely material. yet, they are paid homage and servitude whole-heartedly by their creators/idolaters. there s no denying that images and idols have replaced that unseen and unknown god which is supposed to be eternally existing and worshipped solely the spirit of god. this irrational practice of xian worship is understandably confused because without their professed true knowledge, xian man does not know

epts of evilution 1 have no false gods before yourself! 2 develop your satanic self through the nurturing of the ego. pride, self-satisfaction and selfishness are the elements of its core! 3 study tomes on psychology, philosophy and the black arts which are relevant to diabolism! 4 create! utilize the natural talents you possess to their utmost. creation is the hallmark of the gods, whether it is material or spiritual! 5 create goals for yourself in all phases of your life and strive to attain them! 6 covet that which is pleasing to you! 7 gratify the sexual urge! 8 develop the ability to transform into the animal state! 9 be willing to give false testimony against that which is deserving! 10 practice the liturgies of evil with reverence and imagination, within the black chapel and in thei

ionary statement: practitioners may also experience sleep disturbances associated with this tapped conflict in the psyche waking suddenly from sleep, though still caught up in the chaos, which after several seconds, dissipates. suggestions for inner magickal art: concerning passion the ideal imagery is that which stimulates the sexual urge. it may be a likeness of the one desired, or pornographic material of one sort or another. you could even use a surrogate such as a love doll with a facial likeness of the one desired. whichever method is chosen should act as the catalyst for a strong orgasm. immediately follow the point of orgasmic release, the celebrant should anoint the facsimile with his/her sexual juices, thus producing a magickal bond between the celebrant and the desired. the bene

SCHLAGER NEIL WORLD RELIGIONS REFERENCE LIBRARY

rom freedom from internal turmoil. apeiron: anaximander s term for the first principle, an undefined and unlimited substance. arche: the beginning or ultimate principle; the stuff of all matter, or the building block of creation. arihant: an enlightened person. ark of the covenant: a cabinet in which the ten commandments were kept in the first temple of jerusalem. artha: prosperity and success in material affairs. asatru: a neo-pagan religion based on worship of the norse (scandanavian) gods. ascetic: a person who practices rigid self-denial, giving up all comforts and pleasures, as an act of religious devotion. jain monks and nuns are ascetics. asha: righteousness that derives from natural law. ashkenazic: term used to refer to jews of france, germany, and eastern europe. astrology: the s

e natural world or to achieve a goal. mahavira: the twenty-fourth tirthankara often regarded as the founder of jainism. mahavira jayanti: mahavira s birthday, an important holy day for jains. mantra: a formula repeated over and over to create a trancelike state. materialism: a belief that matter and the motion of matter constitute the universe. all phenomena, even those of mind, are the result of material interactions. matsuri: festival. mecca: a city in present-day saudi arabia, the holiest site of islam, where the religion was founded. meditation: quiet reflection on spiritual matters. menorah: a seven-branched candelabrum; at hanukkah, a ninebranched candelabrum is used. messiah: the expected deliverer and king of the jews, foretold by the prophets of the old testament; used by christia

nce than is provided in the everyday world. religion can thus give meaning and direction to a person s life. neuroscientists, those who study the brain and the nervous system, think that there is actually a part of the brain that has circuitry for an intense religious experience. in biology, the meme theory says that culture can be passed from generation to generation in the same way that genetic material, such as a gene for red 12 world religions: almanac what is religion? hair, is transmitted. some scientists say that religion is actually a complex of memes, or inherited cultural traits, that is handed down from one generation to the next. religion, whatever its origins or its reasons for being, is a universal fact of life. the nineteenth and twentieth centuries saw the rise of scientifi

f the truth of a proposition either by close examination or trust. faith: belief and trust in god, accompanied by a sense of loyalty to the traditional doctrines, or principles, of religion. god: the supreme or ultimate being or reality; creator of the universe. materialism: a belief that matter and the motion of matter constitute the universe. all phenomena, even those of mind, are the result of material interactions. philosophy: the search to understand the basic values and reality of existence through logical reasoning. secular: worldly things, of the physical world, as opposed to religious and spiritual. skepticism: doubt or disbelief towards a particular proposition or object. theism: belief in the existence of gods or god. transcendent: going beyond the ordinary, beyond the universe

ted instead that one god was directly connected to the world. his criticism of the greek pantheon was important, though, because it showed that humans could question the existence of gods. world religions: almanac 23 agnosticism and atheism the ancient greek philosophy of atomism made a more consistent argument against the need for god or gods. atomists, like the indian materialists, looked for a material explanation for the existence of the universe. democritus (c. 460 370 bce) suggested that all matter in the universe was made of eternal elements he called atoms. if atoms were eternal, democritus reasoned, then the universe had always existed and would always continue to exist, and, as a result, there was no need for a creator. another early greek philosopher, anaxagoras (c. 500 c. 428 b

SEPHER YETZIRAH WESTCOTT

se are the holy spirit. 10. second; from the spirit he produced air, and formed in it twenty-two sounds--the letters; three are mothers, seven are double, and twelve are simple; but the spirit is first and above these. third; from the air he formed the waters, and from the formless and void (23) made mire and clay, and designed surfaces upon them, and hewed recesses in them, and formed the strong material foundation. fourth; from the water he formed fire (24) and made for himself a throne of glory with auphanim, seraphim and kerubim (25) as his ministering angels; and with these three (26) he completed his dwelling, as it is written "who maketh his angels spirits and his ministers a flaming fire (27) 11. he selected three letters from among the simple ones and sealed them and formed them i

. 5. for he shewed the combination of these letters, each with the other; aleph with all, and all with aleph; beth with all, and all with beth. thus in combining all together in pairs are produced the two hundred and thirty-one gates of knowledge (32) 6. and from the non-existent (33) he made something; and all forms of speech and everything that has been produced; from the empty void he made the material world, and from the inert earth he brought forth everything that hath life. he hewed, as it were, vast columns out of the intangible air, and by the power of his name made every creature and everything that is; and the production of all things from the twenty-two letters is the proof that they are all but parts of one living body (34) chapter iii section 1. the foundation of all the other

rals differentiate. 12. vegetable principles appear. 13. seeds germinate in moisture. 14. herbs and trees. 15. fructification in vegetable life. 16. origin of low forms of animal life. 17. insects and reptiles appear. 18. fishes, vertebrate life in the waters. 19. birds, vertebrate life in the air. 20. quadrupeds, vertebrate earth animals. third order: decad of humanity 21. appearance of man. 22. material human body. 23. human soul conferred. 24. mystery of adam and eve. 25. complete man as the microcosm. 26. gift of five human faces acting exteriorly. 27. gift of five powers to the soul. 28. adam kadmon, the heavenly man. 29. angelic beings. 30. man in the image of god. fourth order: world of spheres 31. the moon. 32. mercury. 33. venus. 34. sol. 35. mars. 36. jupiter. 37. saturn. 38. the

vau to the microprosopus--son. 29. note the subdivision of the decad into the tetrad--four elements; and the hexad--six dimensions of space. chapter 2 this chapter consists of philosophic remarks on the twenty-two sounds and letters of the hebrew alphabet, and hence connected with the air by speech, and it points out the uses of those letters to form words--the signs of ideas, and the symbols of material substances. 30. soul; the word is npsh, which is commonly translated soul, meaning the living personality of man, animal or existing thing: it corresponds almost to the theosophic prana plus the stimulus of kama. 31. this is the modern classification of the letters into guttural, palatal, lingual, dental and labial sounds. 32. the 231 gates. the number 242 is obtained by adding together a

n ba, bb, bg, bd, up to bt, and so on to ts, tt: this is in direct order only, without reversal. for the reason why eleven are deducted, and the number 231 specified, see the table and note 15 in the edition of postellus. 33. non-existent; the word is ain, nothingness. ain precedes ain suph, boundlessness; and ain suph aur, boundless light. 34. body; the word is gup, usually applied to the animal material body, but here means "one whole" chapter 3 this chapter is especially concerned with the essence of the triad, as represented by the three mothers, aleph, mem, and shin. their development in three directions is pointed out, namely in the macrocosm or universe; in the year or in time; and in the microcosm or man. 35. the importance of equilibrium is constantly reiterated in the kabalah. th

SET IT STRAIGHT

of his original concept has survived [for hardly would any original egyptian priesthood have been a lettuce-eating bunch of bacchanalian criminals] in the osirian myth he became merely "the enemy of gods and the murderer of osiris, the being who revolted against the order established by the highest god (te velde, p. 150) de lubicz must have seen set through the osirian lense. on the basis of this material, however, i think that we are not at all too far out on the limb if we presume set might indeed have been the god of consciousness, the neter of that which is the single manifestation of life unbound by fixed laws on this planet. consciousness has made man unpredictable and often an instigator of confusion, disorder and violence as well [see #17d. te velde says that set came into being ac

SIFRA DETZNIYUTHA

rah shmoth 34:7. 100 torah b reshith 1:20. 101 living being, hyx (chaiyah) is interposes the two words yx (life) and hy (yh. 102 torah b reshith 1:26. 103 torah b reshith 4:1, meaning ]yq qain= nest aynq. 104 torah b reshith 1:28. 105 this is a reference to adam of above, the celestial man, the universal form of the ancient of days. see the book of ezekiel and the books of enoch for corroborative material on the throne. 106 book of ezekiel 1:26. 107 atiqa (aqyui, ancient one, hidden one (vast face. 108 torah b reshith 1:24. 109 psalms 36:7. 110 torah vayiqrah 1:2. 111 a synonym in aramaic for the neshamah is nishmatha kadisha, holy soul. 112 body of living being, animal body. see torah b reshith 2:7. 113 sefer yetzirah 2: twenty-two letters are the foundation. 114 the aramaic word vd means

SIR EDWARD BULWER LYTTON ZANONI A ROSICRUCIAN TALE

show that they were portraits; in a large, bold, irregular hand was written beneath these drawings "the future of the aristocrats" in a corner of the room, and close by an old bureau, was a small bundle, over which, as if to hide it, a cloak was thrown carelessly. several shelves were filled with books; these were almost entirely the works of the philosophers of the time, the philosophers of the material school, especially the encyclopedistes, whom robespierre afterwards so singularly attacked when the coward deemed it unsafe to leave his reign without a god("cette secte (les encyclopedistes) propagea avec beaucoup de zele l'opinion du materialisme, qui prevalut parmi les grands et parmi les beaux esprits; on lui doit en partie cette espece de philosophie pratique qui, reduisant l'egoisme

spirit is pulling you towards him by the hair: so do the grotesque and the terrible mingle with each other "it is evidently a mere physical accident, a derangement of the stomach, a chill of the blood" said a young neapolitan, with whom glyndon had formed a slight acquaintance "then why is it always coupled in all nations with some superstitious presentiment or terror, some connection between the material frame and the supposed world without us? for my part, i think "ay, what do you think, sir" asked glyndon, curiously "i think" continued the stranger "that it is the repugnance and horror with which our more human elements recoil from something, indeed, invisible, but antipathetic to our own nature; and from a knowledge of which we are happily secured by the imperfection of our senses "you

error in the school he had hitherto adopted, made more manifest to him by the grinning commentary of nicot, seemed to open to him a new world of invention. he seized the happy moment, he placed before him the colours and the canvas. lost in his conceptions of a fresh ideal, his mind was lifted aloft into the airy realms of beauty; dark thoughts, unhallowed desires, vanished. zanoni was right: the material world shrunk from his gaze; he viewed nature as from a mountain-top afar; and as the waves of his unquiet heart became calm and still, again the angel eyes of viola beamed on them as a holy star. locking himself in his chamber, he refused even the visits of mervale. intoxicated with the pure air of his fresh existence, he remained for three days, and almost nights, absorbed in his employm

fty, the clear perception of truths is the first requisite, truths adapted to the object desired. the warrior thus reduces the chances of battle to combinations almost of mathematics. he can predict a result, if he can but depend upon the materials he is forced to employ. at such a loss he can cross that bridge; in such a time he can reduce that fort. still more accurately, for he depends less on material causes than ideas at his command, can the commander of the purer science or diviner art, if he once perceive the truths that are in him and around, foretell what he can achieve, and in what he is condemned to fail. but this perception of truths is disturbed by many causes, vanity, passion, fear, indolence in himself, ignorance of the fitting means without to accomplish what he designs. he

e to the shuddering nature in those eyes alone. all else so dark, shrouded, veiled and larva-like. but that burning glare so intense, so livid, yet so living, had in it something that was almost human in its passion of hate and mockery, something that served to show that the shadowy horror was not all a spirit, but partook of matter enough, at least, to make it more deadly and fearful an enemy to material forms. as, clinging with the grasp of agony to the wall, his hair erect, his eyeballs starting, he still gazed back upon that appalling gaze, the image spoke to him: his soul rather than his ear comprehended the words it said "thou hast entered the immeasurable region. i am the dweller of the threshold. what wouldst thou with me? silent? dost thou fear me? am i not thy beloved? is it not

SIR WALLIS BUDGE EGYPTIAN MAGIC

o prove that already in the ivth dynasty the working of magic was a recognized art among the egyptians, and everything we learn from later texts indicates that it is well-nigh impossible to imagine a time in egypt when such was not the case. but the "wisdom" of the egyptians was of two kinds, that is to say, they were possessed of the two kinds of "wisdom" which enabled them to deal with both the material world and the spiritual world; the nations around, however, confused the two kinds, and misunderstood matters in consequence. one of the oldest names of egypt is "kamt" or "qemt" a word which means "black" or "dusky" and it was applied to the country on account of the dark colour of the mud which forms the land on each side of the nile; the christian egyptians or copts p. 20 transmitted t

that these objects were intended as whetstones, or as slabs upon which to rub down paint, will not hold, for the reasons which m. j. de morgan has given. moreover, in the green stone scarab which was laid upon the breast of the deceased in dynastic times, we probably have a survival of the green schist amulet of predynastic times in egypt, both as regards the object with which it was made and the material. but the custom of writing hekau, or words of power, upon papyrus is almost as old as that of writing them upon stone, and we see from the inscription on the walls of the corridors and chambers of the pyramid of unas, king of egypt about b.c. 3300, that a "book with words of magical power" was buried with him. 1 elsewhere 2 we are told that the book which teta, king of egypt about b.c. 32

f almost every kind of substance except wax. but the reason of this is not far to seek: wax is a substance which readily changes its form under heat and pressure, and it is also possible that the fact of its having been employed from time immemorial for making figures which were intended to work harm and not good to man, induced those who made amulets in the forms of the gods to select some other material. as a matter of fact, however, several figures of gods p. 87 ptah-seker-ausar figure with cavity containing a portion of a human body mummified (british museum, no. 9736. p. 89 made of wax to serve as protective amulets are known, and a set of four, representing the four children of horus, now preserved in the british museum, are worthy of notice. the four children of horus, or the gods o

nsisted of a physical body, a shadow, a double, a soul, a heart, a spirit called the khu, a power, a name, and a spiritual body. when the body died the shadow departed from it, and could only be brought back to it by the performance of a mystical ceremony; the double lived in the tomb with the body, and was there visited by the soul whose habitation was in heaven. the soul was, from one aspect, a material thing, and like the ka, or double, was believed to partake of the funeral offerings which were brought to the tomb; one of the chief objects of sepulchral offerings of meat and drink was to keep the double in the tomb and to do away with the necessity of its wandering about outside the tomb in search of food. it is clear from many texts that, unless the double was supplied with sufficient

SOLOMON

nates. and she on whom i have leapt goes heavy with child, and that which is born of her becomes eros. but since such offspring cannot be carried by men, the woman in question breaks wind. such is my role. supposed then only that i am satisfied, and all the other demons molested and disturbed by thee will speak the whole truth. but those composed of fire [2] will cause to be burned up by fire the material of the logs which is to be collected by them for the building in the temple [1. pterodr kun, a word not in the lexicons. 2. t d di pyr s] 62. and as the demon said this, i saw the spirit going forth from his mouth, and it consumed the wood of the frankincense-tree, and burned up all the logs which we had placed in the temple of god. and i solomon saw what the spirit had done, and i marvel

t once retire [1 [1. there must here be a lacuna in the text] 93. the twenty-third said "i am called nefthada. i cause the reins to ache, and i bring about dysury. if any one write on a plate of tin the words 'iath th, uru l, nephthada' and fasten it round the loins, i at once retreat" 94. the twenty-fourth said "i am called akton. i cause ribs and lumbic muscles to ache. if one engrave on copper material, taken from a ship which has missed its anchorage, this 'marmara th, saba th, pursue akton' and fasten it round the loin, i at once retreat" 95. the twenty-fifth said "i am called anatreth, and i rend burnings and fevers into the entrails. but if i hear 'arara, charara' instantly do i retreat" 96. the twenty-sixth said "i am called enenuth. i steal away men's minds, and change their heart

SPENSER THE CULT OF THE ALL SEEING EYE 1960

nce, is that which is reflected squarely from the gleaming upper surface of the brooding, somber altar in the center of the room. a special lens recessed in the ceiling focuses a beam of light on the altar from a point above and just beyond its far edge. thin lines of bluish light lap the edges of the shadow cast by the altar. the acoustical properties of the room are unique. the edges of padding material behind the paneling on the walls can be detected at the ceiling level. this absorbs sound as does the swedish-woven blue rug which covers the floor of the corridor and the back of the room. the room is as quiet as an underground tomb. its floor is paved with blue-gray slate slabs laid in a haphazard pattern. at the edge of the rug are two very low railings extending out from the east and

that goes straight down to bed-rock."1 the area and passageway beneath the room are closed to the public. the chunk of ore has been described as a lodestone, or magnetite, which is strongly magnetic and which possesses polarity "in northern sweden are what may the the largest magnetite deposits in the world, believed to have been formed by segregation in the magma."2 magma is the term for molten material held in solution under the pressure of the earth's crust. the mural the fresco mural was described in the un review of january 1958 as having been designed "to conform with the purity of line and color sought, for what secretary general dag hammarskjold has called 'a room of stillness" it was painted predominately in shades of grays and blues but includes yellow and white patterns and a b

an unknown god, but because it is dedicated to the god whom man worships under many names and in many forms "the stone in the middle of the room reminds us also of the firm and permanent in a world of movement and change. the block of iron ore has the weight and solidity of the everlasting. it is a reminder of that cornerstone of endurance and faith on which all human endeavor must be based "the material of the stone leads our thoughts to the necessity for choice between destruction and peace. of iron man has forged his swords, of iron he has also made his ploughshares "the shaft of light strikes the stone in a room of utter simplicity. when our eyes travel from these symbols to the front wall, they meet a simple pattern opening up the room to the harmony, freedom and balance of apace. 9

god hermes [mercury] was represented without hands or feet, being a cubical stone, because the cubical figure betokened his solidity and stability."11 (emphasis supplied) hammarskjold, in the speech quoted earlier, said "in this case we wanted this massive 'altar' to give the impression of something more than temporary. we had another idea. we thought we could bless by our -14- thoughts the very material out of which arms are made" the description of the altar as a "natural talisman' by the world goodwill group also is significant. talisman is a term which means a stone, or other object, engraven with figures or characters to which is attributed (he occult powers of the planetary influences and celestial configurations under which it was made. altars "among the ancients, were generally ma

y scriptures, an open book and a candle, signifying the light from god's law "thy word is a lamp unto my feet and a light unto my path" why was this particular quotation chosen? the terms "word" and "light" have especially significant meanings in the occult lexicon. in the ancient mysteries of egypt the word "is said to have been the tetragrammaton (see source 9, part i, p. 889 "the connection of material light with. mental illumination was prominently exhibited in all the ancient systems of religion and esoteric mysteries. among the egyptians. the symbol of moral illumination. was also the symbol of osiris [ibid, pp. 469-470) these root-symbols are met with over and over again in all of the temples and designs used by the devotees of the "new" pagan cult [persons involved in the establish

STEINER RUDOLF CHRISTIANITY AS MYSTICAL FACT

gain by the followers of zoroaster. 6 he says that in the course of his wanderings he crossed the great water, and that he passed through fire and ice. we hear that the mystai were struck with terror by a drawn sword, that blood was caused to flow. such words are made intelligible by a knowledge of the stages leading from lower to higher cognition. it does indeed feel as though everything solidly material and perceptible has dissolved into water. the ground is taken from beneath us. everything that seemed to be living before has been put to death. the spirit has cut through the life of the senses like a sword through the living flesh; we have seen the blood of sensuality flow. but life springs up anew. the initiate reascends from the underworld. the ancient orator aristides asserts: i thou

senses alone. one s gaze could be turned toward the wide world, but find there nothing divine; exert one s intelligence to grasp the laws of coming-to-be and passing-away, and yet find no proof of the divine; intoxicate one s imagination with religious fervor to make images taken to be gods, only to undermine them once more with the realization that they are manufactured by human beings from the material of the sense-perceptible world. to comprehend merely the things of the world around, leads only to a denial of god. 20 christianity as mystical fact on the evidence of the senses, god does not exist any more than he does for the intellect that interprets sensory experience. god lies spellbound in the world. to find god requires a power from god himself. that power must actually be awakene

o of alexandria, who was called a plato redivivus. it designates the wisdom that lives in the soul and is born of human beings, having as its content the reason immanent in the world; while this world-reason, logos, figures as the book in which every permanent characteristic of the world is recorded and inscribed. 61 or elsewhere it is the son of god: following the ways of the father, he fashions material objects after his contemplation of their eternal forms.62 philo anticipates the language applied to christ when he speaks of this logos from a platonizing viewpoint: as god is the first and only king of the universe, the way to him is rightly called the royal road. consider this road as philosophy. the road taken by the ancient company of ascetics, who turned away from the entangling fasc

ld begin empty and arrive, without any trouble, at fullness. thoughts came flying like snowflakes or grains of corn invisibly from above, and it was as though divine power took hold of me and inspired me, so that i did not know where i was, who was with me, who i was, or what i was saying or writing; for then a flow of ideas was given me, a delightful clearness, keen insight, and lucid mastery of material, as if the inner eye were now able to see everything with the greatest clarity.64 anyone can see from the mode of presentation of this road that it leads to the consciousness, when the logos is vitally active within, of flowing in one current with the divine. that is clear too in the following passage: when the spirit, moved by love, takes its flight into the holy of holies, soaring joyfu

mind came to invent such a story. they studied the creative spirit in order to understand it, rather as a myth and mysteriosophy 65 botanist studies plants. they were looking for a truth, an implicit wisdom, in what the myth expressed in popular form. sallust adopts the standpoint of the mysteries when he characterizes myth in such terms: the universe itself can be called a myth, since bodies and material objects are apparent in it, while souls and intellects are concealed. furthermore, to wish to teach all men the truth about the gods causes the foolish to despise because they cannot learn and the good to be slothful; whereas to conceal the truth by myths prevents the former from despising philosophy and compels the latter to study it.72 the mystai were aware of adding something to the my

SYMBOLISM OF THE BANNERS

west, when it changes its position in the temple, represents that which bars and threatens, and demands fresh sacrifice ere the path leading to the higher be attained. building the banners of the east and west the banners are a difficult craft project because of the sharp corners required on some pieces. their preparation demands both sewing experience and a rather meticulous sense for detail. 13 material for the banners should be very thin. it is almost impossible to fold thick cottons or other fabrics into these patterns; they invariably appear lumpy and crude. the ideal fabric, from the standpoints of availability of colors, cost and ease of construction, are acetates intended as lining materials. to some extent, this should be considered a "cut and paste" project. iron-on seam binding

the illustration. 4) apply a very small drop of white glue at each inner or outer corner point. this will keep the fabric from fraying at the point where there is nothing to be folded over. 5) with a steam iron, fold back the edges of the cross. some materials will hold such an edge eaily, but others may require tacking with a small strip of the seam binding. 6) place the cross on the background material, with strips of seam binding underneath. cover it with a cloth and press with a hot iron. 7) finally, overstitch around all of the edges, keeping the lines a straight as possible. hanging the banners both banners have red tassels (available in most fabric stores) at the corners, and are hung from a gold bar. on the black banner, the bar is suspended from a black cord, and on the white ban

SZYMANSKI GREG SEARCHING FOR THE ILLUMINATI DEEP WITHIN THE BOWELS OF THE VATICAN

s, from time to time "eeg machine: will often have abbreviated hookups for quick use. used extensively with brain wave programming; also to verify that a certain alter is out when called up. may be used to verify deep trance state before initiating deep programming. trainers are taught to read these readouts "trainer's table: a large table, frequently steel covered with plastic, or easily cleaned material. on the sides at intervals are restraints for arms, legs, neck to prevent movement "trainer's chair: large chair with arm rests. will have restraints as above at intervals to restrain movement while person sits in chair. shock equipment: models and types are quite varied, depending on age and company. most have a set of rubber covered wires, with electrodes that may be connected with velc

TECHNICIANS GUIDE TO THE LEFT HAND PATH

of form, function and principles. it is through these specific philosophical forms and their varied functions, and principles that magical work is accomplished. how is this achieved? by the combining and recombining of these ideas and how you experience them in terms of the resistance they create. now, understand that when i am speaking of creating it is very rarely within this book in terms of a material object. the real creation i am speaking of is within the magician him or herself and how they are perceiving our two worlds. put another way, it is the experience and knowledge of ideas that combines, distills, neutralizes and recombines into new forms of understanding. it is from this platform that the magician changes, manipulates and alters their reality, and if extended outward, shape

ive and artisitic manifestations, intellectualism and their resultant works. the realm of the prince of darkness lies within the mind of man as opposed to a manifestation into matter, nature and the universe- that which is the realm and reflection of god. the first is encapsulated within the untouchable separation of abstract thought and individual consciousness; the second lies within the denser material of that which exists outside of thought and consciousness, all of which impact and influence one another in various ways. so, we can state unequivocably that true evil is the denial of the self to move towards unification with god- to the extent that a personal spiritual transformation is made. true evil is that which empowers us to individuality and to the antinomian this is true good as

ndividual. in other words, the realm of proportion that the magus inhabits, and that the magus extends forth his or her ideas through, can create extensions within those who fall within that realms influence. an aeon- for those individuals aware of it- is for all intents and purposes a universe or world. but, it is a world not of the density of matter, rather it is of the translucent and abstract material of ideas. this world, or realm is a place of habitation; not of the body, but of the psyche and of the self being that resides within the flesh. the source of these ideas is the word and formulaic inscription of its magus. further, this world is revealed through the articulation and expression of deeds, actions and thoughts from those individuals closest to that source. the aeon extends i

e in this narrow slit of dimension we call human perception, and can only be approached through intuitive, synthetic and prosthetic processes and practices (magic and science. the psychology of antinomianism, and the lhp, observes that our understanding is greatly influenced by the filters imposed upon our thinking through culture, genetics, and inherent psychological disposition. this is the raw material; the basic elements that through alchemical procedure- the work of the school- remanifests into the alchemical gold, or higher state of man. it is then vital to understand that this form of psychological conditioning is of a very different type than that found within the birthed self. this is an aspect of division- that which leads towards that path separation. the elements which comprise

to apply this antinomian character to our immediate realms of conscious perception. the instantaneous and synchronous environment within, and from without of ourselves. the previous lessons of polarity and resonance are coming closer to utility with this chapter. as set forth, the antinomian character can be understood as an individual who is not satisfied with what they currently have by way of material, spiritual and intellectual insight. that the individual, by way of being incomplete, seeks completion through exploration, the denial of preconceived ideas and the acquisition of personal individuation. further, the individual denies the influences of culture, psychological disposition, genetic and environmental biases through magical and philosophical training. by accomplishing the prec

TELESMATIC FIGURES

he matter desired. additional information and methods for a full ceremonial talisman consecration can be found in the z-documents. the above method is appropriate, especially for flashing tablets where a certain force is required. in elemental workings, the grade opening is extremely effectite2-4 telesmatic figures by g.h. frater d.d.c.f. r. r. e t a. c. z e l a t o r a d e p t u s m i n o r this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r-159, fontana, california, 92337. 2 telesmatic figures thou maye

esolute, 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 of rtk. astral vibrations and material alone are dangerous. concentrate then upon your trapt, the centre about the heart, and draw down into it the white rays from above. formulate the letters in white light in your heart. inspire deeply, and then pronounce the letters of the name, vibrating each through your whole system as if setting into vibration the a before you, and as if that vibration spread out into space. the whitene

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

e of one's will is, in fact, the very essence of magic and witchcraft. f. aster barnwell, in his sinister book, the meaning of christ for our age, equates superior human will with god-consciousness. through development and exercise of will, or magic, says barnwell, a man may live forever as a god. illumined by occult knowledge, the person is able to utilize pent-up psychic energy forces to effect material reality. barnwell refers to this psychic energy force by the hindu term "kundalini" or "serpent power."6 a man possessing serpent power is said to operate in a spiritual realm. as such, he is immune to and beyond any human spectrum of morality. whatever he wills is good, based solely on the results and not on any relative moral scale. in essence, the ends justify the means. in such a rela

name of (the masonic) god is composed of three names representing the three identities of god. it is so sacred it takes three royal arch masons to be able to speak it. jahbuhlun. the three masons grip hands high and low and chant "jah-buh-lun, jah-buh-lun, jah-buh-lun, je-hov-ah" the name jahbuhlun has three syllables representing a composite god made up of three subordinate deities. the masonic material identifies the three as yah (or yahweh, baal, and osiris. logically, the name should be spelled yah-baal-on, but duncan's masonic ritual and monitor admits that over the years the spelling has been "corrupted" by freemasonry until it reached its current form.1 decker correctly asserts that "what these men are doing is worshipping a demon god so far removed from the real god that this wors

d hailing sign of distress" compare this with the image inscribed on the cave stone above. this goddess statuette was on display in the chambers of alex sanders, well-known british warlock (witch) as he led a witchcraft ritual. witches worship both the goddess and the horned, male god (photo: witchcraft, magic and the supernatural, octopus books, hong kong, 1974) a show of hands 187 instructional material for educators in the fort worth, texas, independent school district included this drawing of 13 goddess worshippers (13 comprise a witches coven) on a succession of six circle platforms paying homage to the sun. the illustration originally came from an italian foundation dedicated to the work of new age evolutionist and educator maria montessori. in the babylonian religion, as the initiat

e, he is convinced that an apple is a bird or that the color black is actually white, then he is insane. but the illuminati do not agree. their whole insane doctrine is based on the supposition that black is white, that good is evil, that two plus two equals five. they are men of insane minds. and they have developed an equally insane "scientific" system, designed to reprogram and recreate social material and spiritual reality to fit their perverted, upside down theology. universal motion: alchemy and magic their scientific system, actually a form of witchcraft, is based on alchemy and magic. its process is one of universal motion, designed to purposely foment diabolical chaos so that order may come out of two dynamic competing forces, ordo ah chao. their objective is the great work, the c

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 are invented. murder and assassination become religious goals. the christian seeks as his life goal to become more and more like jesus. but man and the world are progressively becoming more like satan and his dark angels more corrupt and evil every day, in every way. evolution, oddly, becomes fact, except that man isn't evolving from apes, he

THAGIRION

he mental plane and here the magician meets his/her higher self or daemon who on the sephiroth takes the form of the holy guardian angel. on the qliphoth it takes the form of the totem animal. the illumination on the sephiroth is of an intellectual nature and on the qliphoth it is an illumination of the instincts. the initiation of light brings an intellectual distance to the here and now and the material while the dark initiation brings total awareness in the here and now-in the flesh and the material. the tiphereth illumination is usually reached through ascetism while the thagirion illumination is reached through sex or ecstatic dance. through the typhonian alchemy a draconian magician reaches an illumination that includes both sides of the sun sphere. this through the state of consciou

THE BLACK LODGE

d by each and every form of life in their effort to assure individual survival and, through this, the survival and consequent evolution of the species. in those astral sub-planes, those qualities take shape, and manifest themselves as "demons. it is useless to discuss here the "real" or relative existence of those entities, for the same judgment would apply to our own selves. for instance, on the material plane we are normally sure of our individual existence and our personal interests; however, even the first step in initiation shows us that this awareness of "ourselves, which we considered so simple and solid, is but a reflection, in a very elementary plane, of that which (now) seems to us more our selves than "ourselves. whether demoniac entities "really" exist or not, on a certain plan

elf- then you must perceive the symptoms, and control them at every step. do not deceive yourselves: the ordeal of self-discipline does not become easier as you progress, it becomes harder. at each stage of initiation, the energy imparted to the vehicles becomes greater in intensity and scope, and therefore the demoniac forces also increase their power and reach- because they are part of the very material being dynamized. the only "consolation" of the pupil is that, if he or she is able to resist the first attack, he or she becomes more aware of his or her psychosomatic processes, and more apt to distinguish between the attitudes which will tend to perpetuate the present stage of his or her existence and the attitudes which- perhaps- will give him or her a chance to reach a higher plane of

at in only three hundred thousand years (approximately) we came down from the trees and went to the moon, is it surprising that candidates to initiation become subject to psychic disturbance. let us consider then the false masters, those unhappy souls that allow the demons complete possession of their faculties: how do they work? simple: they offer consolation, moral support, prosperity, and even material wealth; they encourage the use of magickal forces to keep the physical body in good shape. in exchange, they demand one thing only: the stagnation of consciousness on the plane in which it manifests at the time the aspirant comes under their influence; the perpetuation of personal servitude. you have complete freedom under them, until you try to be different. then, they jump o you with bo

homosexuality. we are not, in truth, either male or female in all the planes in which we exist- at least not simultaneously. in the subtler planes, the polarity of our vehicles may vary and alternate; particularly so during the initiatic process. in certain stages of initiation, when we are awakening on certain planes of consciousness where our vehicle s polarity differs from the polarity of our material body, the "normal" attitudes of our conscious mind may suffer alterations which are echoes, on this plane, of the activity of our subtler vehicles, with which we are not yet completely accustomed. we may then feel strange appetites towards our own sex, appetites which surprise, worry and frighten us. this subject is very difficult, and is beyond the limits either of this tract or of the 2

THE CANOPIC GODS SYMBOLISM

sm are the viscera committed, to guard them against the demons of disintegration and corruption. as the elements and the forces of the elements are to the world, so are the vital organs and the life which animates them, placed under the charge of the vice-gerents of the elements, the children of horus, the great gods ameshett, ahephi, tmoumathaph and kabexnuv. they who regulate their functions in material life, and guard them after so-called death, when the man that was has become an osirian. consider then, what are these vital organs and their functions. broadly, they may be divided into the alimentary system and the circulatory system, for in this classification we take no account of the brain or reproductive organs which belong to another classification, and are not elemental nor concer

led death, when the man that was has become an osirian. consider then, what are these vital organs and their functions. broadly, they may be divided into the alimentary system and the circulatory system, for in this classification we take no account of the brain or reproductive organs which belong to another classification, and are not elemental nor concerned in the maintenance of the life of the material body. each of these divisions may be further divided into that which divides or distributes the body and renders to the tplq that which is unnecessary or pernicious. from this arises a four-fold division as in the following diagram: with this key, the division becomes easy, for in the alimentary system, the stomach and the upper intestines divide the food taken into the system by a proces

om the blood, and cast out into the draught by the action of the liver and the gall-bladder, and to him therefore, these organs were dedicated (d. these jars were called canopic jars and were disposed in a certain order around the mummy. consider now, the points of the compass to which they would naturally be attributed. reason itself will insist that the organs of the alimentary system, the most material and earthy, should be in the north, and the warm and vital heat of the circulatory system should be to the south, while in the cross division, the receptive and distributive organs should be placed to the east, the source of life and light. the organs that purify and cast out should be to the west that borders on the tplq. this gives us the following arrangement: east ameshett (stomach an

o the twklm of hryxy. therefore, unless the genii of the underworld were then present and directing their forces on the vital organs, he must inevitably die. let their symbols then be represented in all operations and formulae drawn from the symbolism of the hall of the two truths, for they are of the utmost importance, but as their stations are invisible, so shall their symbols be astral and not material. thus shall perfect health of the body be preserved, which is of utmost importance in all magical working, and thus shall the lessons of the hall of the neophytes be duly carried out in our daily livusrc a f eh t t g k r c i i m g o a ir m e c o i f t c e e cl copyright beltain 2000 by parker torrence, version 1.2 all rights reserved, all wrongs returned three fold. grimoire of eclectic m

THE CRAFT GRIMOIRE OF ECLECTIC VERSION 2

s of the physical reflect the power of the occult. as above, so below! earth is the foundation element. it is solid, dependable and stable. in magick its color is green or black, and it is used in spells for employment, money, fertility, and prosperity of any kind. the celtic goddess, dana is associated with earth. in the tarot it is the suit of pantacles, or coins. it is also know as assiah, the material world. page 8 elements and watch towers continued( grimoire of eclectic magick air is the intellectual element. it is clear and uncluttered. in magick its color is bright pale yellow, and it is employed in spells for visualization, inspiration, learning, and freedom. the celtic god, dagha is associated with air. in the tarot it is the suit of swords (sometimes wands. it is also know as ye

n the craft, we saw examples of this in the healing spell, the love spell, the revenge spell, and the glamor spell. these are the types of magick normally employed, in an attempt, to influence events in one s environment. an evocations would be an example of thaumaturgy, as it is an attempt to summon forth an energy, outside of one s self. there is nothing wrong with the application of magick for material goals, but you should always keep the wiccan rede and the three fold law in mind, when you do. thaumaturgy the art of magick theory overview( your ability to practice magick is as much an intuitive understanding of the theory, as it is the ability to read words from a book. magick is governed by the three fold law of return. the magician, or witch should also temper their actions with the

n, or witch should also temper their actions with the wiccan rede (or some other ethical philosophy. pagans don t worship multiple gods, so much as they do honor the lord& lady as aspects of the divine (known by such names as the spirit, the tao, and everyone s favorite, the force. magick can be practiced as a means of self advancement along a spiritual path (theurgy. it can also be practiced for material goals (thaumaturgy. magick is not good or evil, black or white, magick just is! like air, water or even gravity, it works the same no matter what is in the heart of the user. now for a little fresh information: most pagan belief systems are environmentally friendly, with the underlaying theme of living in harmony with others. if you are seeking power and the ability to control others by f

r, above the ground with the athame (or wand, while walking deosil (clockwise) around the area. as you do, say, i conjure thee, o-circle of power, become a boundary between the world, and the sacred space within (in an outdoor circle, some might even use a sword to cut an actual circle into the ground) one of the problems of being in the navy, is that in the course of time, references, and source material get lost. the following is my version of a ritual that i first read, sometime before 1996, in circle network news. i regret that i do not know the name of the original author. invocation of the lord& lady maiden bring thy flowers, mother bring thy child, grandmother bring thy wisdom, dana, hail and welcome youth bring thy swiftness, father bring thy strength, grandfather bring thy guidanc

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 1

ad, translated by e. a.w. budge, 1901) the belief in an afterlife coincides with the innate conviction that present life has significance and purpose. and because humans believe their earthly existence has meaning and they therefore have a reason for being, it seems imperative that at least some part of them must somehow continue in a future life. while an afterlife may be difficult to prove in a material sense, various world religions promise to provide a spiritual link between a person s actions in this life and his or her continued existence in a future life. conceptions of the world beyond death vary considerably among the world religions, but in every religious expression known to history or anthropology, the question of the afterlife in store for the individual believer has been of p

nds to a paradise or descends into a hell. others believe it may achieve a rebirth into another physical body, or may merge with the divine in an eternal unity. traditional christianity, islam, and judaism envision a resurrection of a spiritual body at a time of final judgment, but generally speaking, the soul is of greater value and purpose than the physical body it inhabited while on earth. the material shell within which humans dwell during their lifetime is nothing other than clay or ashes into which god has breathed the breath of life. the physical body is a temporary possession that a human has, not what a person is. all the major world religions hold the belief that how a person has conducted himself or herself while living on earth will greatly influence his or her soul s ultimate

nto which god has breathed the breath of life. the physical body is a temporary possession that a human has, not what a person is. all the major world religions hold the belief that how a person has conducted himself or herself while living on earth will greatly influence his or her soul s ultimate destiny after physical death. in fact, many teachings state that the only reason for birth into the material world is the opportunity to prepare for the soul s destiny in the immaterial worlds. and what is more, how one meets the challenges of life on earth, whether or not one chooses to walk a path of good or evil, determines how that soul will be treated after death. all the seeds that one has sown throughout his or her lifetime, good or bad, will be harvested in the afterlife. when an individ

y that would qualify them as religious. impossible to suggest that an individual could retain the same soul-self for eternity. rather than atman, buddhist doctrine teaches anatman/ or, no-self. although the buddha (c. 567 487 b.c.e) denied the hindu concept of an immortal self that passes through a series of incarnations, he did accept the doctrines of karma( actions, the cause-and-effect laws of material existence) and samsara (rebirth. if the buddha recognized rebirth into another lifetime but did not believe in an essential self or soul, then what would be reborn? the buddhist answer is difficult to comprehend; the various components in the perpetual process of change that constitute human beings do not reassemble themselves by random chance. the karmic laws determine the nature of a pe

st teachings can represent the final extinction of the desire to exist, or can also suggest a high level of mystical experience achieved through deep meditation or trance. it never means the complete annihilation of the self, only the squelching of the wish to be reborn. most often, nirvana is meant to indicate a transformed state of human consciousness which achieves a reality independent of the material world. once the desire to continue existence in a material flesh form has been extinguished, and when a son of the buddha fulfills his course, in the world to come, he comes buddha. to achieve one s buddhahood in buddhism is comparable to realizing brahma, the absolute and ultimate, in hinduism. once those levels have been attained, it is believed that one is freed forever from material r

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL 3

nesbit said that he had never seen anything like it in all his years of investigating fires. police chief j. r. reichart received an fbi report stating that there was no evidence that any kind of inflammable fluids, volatile liquids, chemicals, or other accelerants had been used to set the widow s body ablaze. a spokesman for a st. petersburg mattress company pointed out that there is not enough material in any overstuffed chair to cremate a human body. cotton, he said, comprises the basic stuffing of such a chair, and this material is often combined with felt and hair or foam-rubber cushions. none of these materials is capable of bursting suddenly into violent flames, although they do possess properties that enable them to smolder for long periods of time. t h e g a l e e n c y c l o p e

explained in terms of current scientific knowledge. phenomena unusual or extraordinary things or occurrences that are experienced or perceived. from latin via the greek word phainomenon, meaning that which appears. past participle of phainein, to bring to light or to shine. philanthropist someone who is benevolent or generous in his or her desire or activities to improve the social, spiritual or material welfare of humankind. from the late latin, ultimately, greek philanthropos, t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d ghosts and phantoms 55 humane; philos; loving and anthropos, human being. psychoanalyst one who uses the therapeutic methods of psychiatric analysis, such as dream analysis and free association, as developed by sigmund freud

ealt with the problem of how a spirit could develop a corporeal body by advancing such theories as these: incubi fashion temporary bodies out of water vapor or gases; they have no actual physical bodies, but they possess the power to create an illusion of corporeality; they inhabit recently deceased corpses and animate them for the purpose of sexual intercourse with the living; they actually have material bodies that they can manipulate into any shape they desire. father montague summers theorized that such demons as the incubi might be composed of that same substance known as ectoplasm from which the spirits of the dead draw their temporary body during materialization seances with mediums. he reasoned that such psychic drainage could occur if a frustrated young person encouraged the atten

enced missing hours, days, weeks even years. on the plus side, fairies have also been reported to help farmers harvest their crops or assist housemaids in cleaning a kitchen. there t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d mysterious creatures 101 fairies magical winged beings (corbis corporation) are accounts of fairy folk guiding humans to achieve material successes, and stories are told of fairy midwives who stand by to assist at the births of favored human children and who remain to guide and tutor them for the rest of their lives. some scholars and researchers of the considerable body of worldwide fairylore maintain that fairies are entities who belong solely to the realm of spirit. many of the ancient texts declare that the fairies are

y photographed fairies in the famous case of the cottingley fairies in 1917. doyle became convinced that fairies are genuine psychic phenomena and that just as some people can act as mediums and others have unusual powers of extrasensory perception, so do others especially certain children have the ability to see fairies. concerning fairies themselves, doyle theorized that they are constructed of material that emits vibrations either shorter or longer than the normal spectrum visible to the human eye. although in the 1980s it was revealed that the two girls had quite likely faked the photographs of the fairies, in 1997 a motion picture entitled fairy tale: a true story chose to emphasize the magical qualities of the cottingley incident. charles sturridge, the director, was quoted in premie

THE GALE ENCYCLOPEDIA OF THE UNUSUAL UNEXPLAINED VOL

ormation of the educational, moral, and scientific establishments of europe. the german monk martin luther (1483.1546) had already set in motion a reformation in the spiritual sphere of life, the rosicrucian fraternity pointed out, but now it was time to educate the people of europe to understand the true relationship of humankind to the universe and to perceive truly the distinctions between the material and the divine. the manifestos condemned all those who contributed to the moral decay of europe, and the brotherhood promised to help alleviate all suffering and to eradicate all ignorance. the illumined father christian rosencreutz possessed the wisdom and the wealth through the transmutation of base metals to elevate the common people of europe. the manifestos also shared some startling

ulcerations. magus a priest, wizard, or someone who is skilled or learned, especially in astrology, magic, sorcery, or the like. metaphysical relating to abstract thought or the philosophical study of the nature of existence and truth. philanthropy from the greek philanthropos, meaning ghumane, h and from philos, meaning gloving. h an affection or desire to help improve the spiritual, social, or material welfare of humanity through acts of charity or benevolence. t h e g a l e e n c y c l o p e d i a o f t h e u n u s u a l a n d u n e x p l a i n e d secret societies 37 shapeshift someone or something that is able to change form or shape. subversive to cause the ruin or downfall of something or to undermine or overthrow principles, an institution, or a government. supernatural relating t

a o f t h e u n u s u a l a n d u n e x p l a i n e d 40 magic and sorcery the twelfth century, a school of medieval magic built on the magical systems of the spanish moors and the jewish kabbalah had begun to achieve popularity among the intellectuals of europe, who found in alchemy a perfect expression of their quest for god and for gold. the true alchemist sought the transcendent powers of the material and immaterial dominions that could transmute base metals into gold and transform the baser human instincts into a purity of spirit. although the church had issued many canons forbidding the clergy to practice magic and commanding them to teach their parishioners that the teachings of christ were all that was necessary to achieve peace on earth and salvation in heaven, it had taken little

at which is below, to perpetuate the miracles of one thing. and as all things have been derived from one, by the thought of one, so all things are born from this thing, by adoption. h within the secrets inscribed on the tablet was the gmost powerful of all powers, h the process by which the world was created and by which all gsubtle things h might penetrate gevery solid thing, h and by which base material might be transformed into precious metals and gems. for centuries, the writings of hermes trismegistus were considered a precious legacy from the master of alchemy. the hermetics believed that the nature of the cosmos was sacramental: gthat which is above is like that which is below. h in other words, the nature of the spiritual world could be discovered through the study of the material

d the enormous power of the spoken word( gin the beginning was the word, and the word was with god, and the word was god. h john 1:1. bacon stated that all miracles at the beginning of the world were the result of god fs word. therefore, when humans spoke with concentration and the proper intention and desire, their very words could accomplish powerful effects upon the self, upon others, and upon material things. in his great determination to produce a work that would unify all learning, wisdom, and faith, friar bacon wrote opus majus (1268. despite the fact that bacon continued to attack superstition and reject the black arts, he remains widely known as a magician, rather than an early experimental scientist. m delving deeper caron, m, and s. hutin. the alchemists. trans. by helen r. lane

THE GOD OF THE WITCHES

t book. if other correspondents honour me with similar private criticisms of the presentvolume, i ask of them that they will sign their communications, even when the opinions they express areadverse. anonymous letters, of which i received a number, reflect no credit on their writers.the god of the witches1introductionmuch has been written of late years on the changes, evolution, and continuity of material culture from thepalaeolithic period down to the roman era when written accounts of western europe began. the movementsof peoples, the increase of trade, the advance of civilisation, have all been traced with considerable precision.the late palaeolithic period of europe has been linked with the capsian, which is of african origin, and thegulf between the palaeolithic and neolithic civilisa

c period down to the roman era when written accounts of western europe began. the movementsof peoples, the increase of trade, the advance of civilisation, have all been traced with considerable precision.the late palaeolithic period of europe has been linked with the capsian, which is of african origin, and thegulf between the palaeolithic and neolithic civilisations is being rapidly bridged. the material side of life hasreceived most attention, for the concrete remains of early man are very numerous. the pictorial and plasticarts of the most remote periods have also been studied, and from the arts and handicrafts the mentaldevelopment of the palaeolithic and neolithic peoples can be traced. but the religion of those early times hasbeen entirely neglected, with the exception of a few refer

mes the devil of the new."the earliest known representation of a deity is in the caverne des trois fr350res in ari350ge, and dates to thelate palaeolithic period (plate i. the figure is that of a man clothed in the skin of a stag and wearing on hishead the antlers of a stag. the hide of the animal covers the whole of the man's body, the hands and feet aredrawn as though seen through a transparent material; thus conveying to the spectator the information that thefigure is a disguised human being. the face is bearded, the eyes large and round, but there is some doubtwhether the artist intended to represent the man-animal with a mask or with the face uncovered.the horned man is drawn on the upper part of the wall of the cave, below and around him are representationsof animals painted in the m

hunters, and green made them less visible to their quarry.later, when they themselves were hunted, green was the best colour in which to move unobserved in a forestor to lie hidden on a moor. white garments are often recorded; these were probably of linen bleached in thesun. in many stories there are accounts of the fairies spreading their linen on the grass, and the extraordinarywhiteness of the material is always the subject of admiration. isobel gowdie in the passage quoted above,appears to have been struck with the fairy queen's white garments.the fairy men of lower rank wore trousers and jackets, the women skirts and bodices. the most characteristicarticle of attire, however, for all ranks was the hat, cap, or hood. this was so precious to a fairy that any ofthem would risk capture or

THE GOLDEN ESSENCE

e ever-renewing truth at the heart of all things, even the sky falling and the seas drowning us, even the fires of the end of the cosmos, cannot destroy us, for by truly being aware of it, we become the indestructible, ever-renewing heart of life and existence, which 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

THE HOLY ROSARY OF THE BRETHREN

says: as some is taken, so is this given, by the sons and daughters of dame wisdom: for what is taken is truly given and what is given is truly taken the first and last are wed as the serpent s tail and head. renewal is always. here is shown a mystery. a bell is rung as above to conclude the rit 2-1 the holy rosary of the brethren of the 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 this material is private and has been lent to me on trust, to return on demand. it contains nothing of pecuniary value and nothing personal to myself. i hereby direct my legal representatives whomsoever, in case of my death or incapacity, to return the same at once, unread and unopened, to g.h. frater p.c.a, at 14050 cherry avenue, suite r-159, fontana, california, 92337. 2 the holy rosary of the breth

THE KEY TO THE MYSTERIES

what they were in the time of caiaphas? if any one speaks to them in the name of intelligence and love, will they listen? in rescuing the children of liberty from the tyranny of the pharaohs, moses inaugurated the reign of the father. in breaking the insupportable yoke of mosaic pharisaism, jesus welcomed all men to the brotherhood of the only son of god. when the last ideals fall, when the last material chains of conscience break, when the last of them that killed the 22 prophets and the last of them that stifled the word are confounded, then will be the reign of the holy ghost. then, glory to the father who drowned the host of pharaoh in the red sea! glory to the son, who tore the veil of the temple, and whose cross, overweighing the crown of the caesars, broke the forehead of the caesa

e the child of force. the man of intelligence is submitted to rude tests; he must confirm his conquests by sacrifices. god orders him to immolate his son, that is to say, doubt ought to test dogma, and the intellectual man should be ready to sacrifice everything on the altar of supreme reason. then god intervenes: universal reason yields to the efforts of labour, and shows herself to science; the material side of dogma is alone immolated. this is the meaning of the ram caught by its horns in a thicket. the history of abraham is, then, a symbol in the ancient manner, and contains a lofty revelation of the destinies of the human soul. taken literally, it is an absurd and revolting story. did not st. augustine take literally the golden ass of apuleius? poor great men! 33 the history of isaac

then shudder, all you who do not give to your children the bread of intelligence and of love, all you who do not sanction paternal authority by the virtue of a good example! those wretches were orphans in spirit and in heart, and they have avenged their birth. we live in a century when more than ever the family is misunderstood in all that it possesses which partakes of the august and the sacred: material interest is killing intelligence and love; the lessons of experience are despised, the things of god are hawked about the street. the flesh insults the spirit, fraud laughs in the face of loyalty. no more idealism, no more justice: human life has murdered both its father and its mother. courage and patience! this century will go where great criminals should go. look at it, how sad it is!

and that all the triumphs of ambition are not worth a single minute of heroism and of charity. second series question. what is man? answer. man is an intelligent and corporeal being made in the image of god and of the world, one in essence, triple in substance, mortal and immortal. q. you say "triple in substance" has man, then, two souls or two bodies? a. no; there is in him a spiritual soul, a material body, and a plastic medium. q. what is the substance of this medium? a. light, partially volatile, and partially fixed. q. what is the volatile part of this light? a. magnetic fluid<astral body. 18th and 19th century efforts to measure ectoplasm, oddic force, etc. and to physically measure an ess

in the image and likeness of our 127 body, of which it figures every organ in light, has a sight, touch, hearing, smell and taste which are proper to itself; it may, when it is over-excited, communicate them by vibrations to the nervous apparatus in such a manner that the hallucination is complete. the imagination seems then to triumph over nature itself, and produces truly strange phenomena. the material body, deluged with fluid, seems to participate in the fluidic qualities, it escapes from the operation of the laws of gravity, becomes momentarily invulnerable, and even invisible, in a circle of persons suffering from collective hallucination. the convulsionaries of st. medard, as one knows, had their flesh torn off with red-hot pincers, had themselves felled like oxen, and ground like c

THE MAGICIAN S KABBALAH

eflections, proceeding from the one (or "the good) to mind, then to soul, and then a fading out into blank matter. his philosophy, as compiled in the "enneads" also contains a doctrine that uses a tripartate division of the worlds, as within kabbalah, and mentioned by some kabbalistic authors as the supernal, moral and physical triangles (note that mathers termed these the intellectual, moral and material worlds, but dion fortune disagreed with his "misleading translations" and rephrased them as the supernal, ethical and astral triangles, see diagram 5. emanative systems are based on the concept of a genesis point which emits a series of hypostases or worlds, which are usually arranged in liner or circular patterns, or some combination, as in the tree of life, and then subdivided into hier

e dreaming "i hold a cup of wisdom (binah and chockmah, but there is nothing within" which is to state, kabbalistically, that binah is the final shadowing forth of the three negative veils of ain soph aur. svph has the value of 868, which breaks down to 22 (the number of paths on the tree) and 2+2= 4, which is to say that the svph, or "end" is in the creative process actually the beginning of the material world (4, the number of materialisation) from chockmah, to which i have attributed svph. note that again it is also the reflection of itself (2+2= 4) in order to manifest. avr, the "light" has the value of 207, which reduces to 9, the number of teth, the snake of wisdom. thus, the light and the snake are brought together (as the zorastorian verse reads. that fire that darts and flashes th

as the archetype of authority and religion, with again the danger of stagnation as dogma, convention and compromise. in assiah, chesed is the establishment of the universe in the dimensions, and the generative archetype (reflected in the procreative and generative aspects of netzach at a further stage of the creative process. chesed in assiah signifies security, authority, and the solidity of the material plane. the yetziratic text of hod states that its root is in chesed, and from this, as dion fortune indicates, can be modelled a number of the processes of magic. as chesed is taken to be the sphere of the secret masters, who are taken by many magicians to guide the process of manifestation from higher planes through human adepts, it is to be approached with due consideration. if meditati

his suggests, as does malkuth's recurrent reduction down to kether from all angles, that the perceived world about us is the "presentation" of kether to us, and the means by which kether is communicated to our senses (in much the same way a poem or piece of music is the "portal" to a wealth of abstract meanings and experience. it should be noted that 400 is taken to show the powers of yhvh on the material plane and thus 4, 40, and 400 are the four elements represented at varying levels of functionality. malkuth is the only sephirah to be split into a four-colour scheme, to reflect the four elements operating in malkuth. in the golden dawn the four elemental initiations "in one sense, quit not malkuth. in his examination of the aiq bkr, carlos suares seems to describe malkuth most appropria

as a result of this a new state is initiated, and the sequence commences again as malkuth is inherently joined to kether. this ritual is most suitable when change is taking place in your work, and there is a particular event, manner of behaviour, or belief, that it is important to release. before the ritual is commenced, write the pattern to be changed on a piece of slate, in chalk, or some other material that may be easily wiped clean. also choose an object which represents the offending event, memory, behaviour, etc. and place it into your treasure-house of images box. point mem face east and state; in order to pass through the gate from the old to the new, i must leave behind (state pattern. point lamed take the object out of the box and say; i recognise that i must adjust to a new way

THE MARTINIST OPERATIVE GENERAL RITUAL

orbid entry into it to any woman during her menstrual "impurity. 4. clothing: the best, of course, is to wear an alb made of white linen as it is a traditional vestment. a red, silk or cotton cordelier is worn, long enough to make two turns around the waist and to hang over the left leg in two fringes. the fringes, each no more than 24 inches long, should end, each, with a tassel made of the same material ie: cotton or silk. such albs and cordeliers can be obtained from the choral and church supplies firms, but of course, they can be self-made as well. cotton sheeting may be substituted as material for the alb 8 if linen is not available. the length of the alb should extend to approximately four fingers from the floor. sandals made from raffia should be worn in summer while woollen socks w

THE MIDDLE PILLAR

years since the middle pillar was first published, it remains a fine introduction to the psychological processes underlying all magical work. it was with great pleasure, then, that we responded to llewellyn publisher carl weschcke's suggestion that regardie's classic the middle pillar be reprinted and its ideas expanded on so that new generations of seekers could benefit from it. we hope that the material we have contributed to this new annotated edition is a fitting tribute to regardie's original work, which was so instrumental in our own spiritual growth. part one of the thrd edition of the middle pillar contains regardie's masterpiece in its entirety. we have redrawn the illustrations and added titles for regardie's chapters. we have also applied standard rules of capitalization to rega

n the contrary, they set up what are called resistances-resistances to the flow of life and vitality from the primitive and vital layers of the unconscious level "what matters" remarks georg groddeck20 the brilliant german physician-psychologist "is not to make conscious anything at all of the unconscious, but to relieve what is imprisoned, and in so doing it is by no means rare for the repressed material to sink into the depths instead of coming into consciousness. what is decisive in the success of treatment is the removal of resistance" beginning with the actual events of the day upon which the reader determines to commence ths exercise, the meditation should gradually extend its field of vision until ultimately the events and occurrences of the earliest years are brought into the light

her from the truth. repression is always defined as an unconscious and automatic process. it is a process by which the personality protects itself against distasteful concepts, by thrusting them without the horizon of consciousness into the dark and forbidding region of the unconscious. since this process begins very early in life, the unconscious is by middle age stuffed with a mass of repressed material ideas about parents and relatives, associations connected with environment, infantile beliefs and actions. suppression, on the other hand, is a deliberate and conscious thing. it presupposses a process of conscious selection and elimination, in whch one alternative is suppressed in favor of another. it is repression, the unconscious process of thrusting things out of sight, which is the d

level of the unconscious, is as near an exact definition of "the essence of mind" that we could find. it is only a popular and false misconception of psychological concepts that relegated the unconscious into a mere receptacle of the evil shadow-beings of human nature. some have considered it exclusively as a receptacle retaining the primeval slime deposits, harboring the most violently explosive material. but in point of fact, as but little practical acquaintance with the problems of analysis proves, the unconscious does not harbor exclusively explosive motives. the unconscious stream only becomes explosive when the ruach, the conscious mind, has repressed its legitimate and just activity. the taint of the ruach is a self-sufficient conscious outlook. its vice is an over-refined and emasc

es arranged in a single upright column. the exercise proceeds by the visualization of these sephiroth as circles or spheres of light in various sigruficant parts of the physical body. more accurately, they are to be realized as centers already existent in the aura, which is for this purpose defined as an egg-shape of subtle electric matter, a magnetic field which surrounds and interpenetrates the material body of man. the object of this visualization is to awaken these sephiroth in balanced activity as a means of providing the higher genius, as the it may be named, with a psychic mechanism by which it may freely function within consciousness at the intent of the ego. it will be recalled, as stated as an axiom, that certain of the psychological principles of man have their correspondence wi

THE MOTHMAN PROPHECIES

hat this man was thinking. he wanted me to roll down my window" the stranger was about five feet ten inches tall with long, dark hair combed straight back. his skin was heavily tanned. grinning broadly, his arms crossed and his hands tucked under his armpits, he walked to the panel truck. he was wearing a dark topcoat. underneath it woody could see some kind of garment made of glistening greenish material almost metallic in appearance. do not be afraid. the grinning man did not speak aloud. woody sensed the words. we mean you no harm. i come from a country much less powerful than yours. he asked for woody's name. woody told him. my name is cold. i sleep, breathe, and bleed even as you do. mr. cold nodded toward the lights of parkersburg in the distance and asked what kind of place it was

er contactees, all with stories similar to his own. when he asked why they didn't release their ufo information to the public, they allegedly replied that it would only cause panic. women would commit suicide, throw babies out the window, and this kind of panic could sweep the world, they said. derenberger brought home a flock of souvenirs as proof of his trip: photographs and even a scrap of the material used in our astronauts' space suits. this, woody says, is the same kind of reflective material worn by indrid cold under his coat on that rainy november evening] the head of nasa at that time was dr. thomas o. paine- 8- procession of the damned while mothman and indrid cold attracted all the publicity and turned everyone's eyes to the deep skies of night, the strange ones began to arrive

the first of her long string of peculiar visitors early in january 1967. she was working late in her office opposite the county courthouse when her door opened and a very small man entered. he was about four feet six inches tall, she told me in a phone call soon afterward. although it was about 20 f. outside, he was wearing nothing but a short-sleeved blue shirt and blue trousers of thin-looking material. his eyes were dark and deepset, and were covered with thick-lensed glasses. he was wearing odd shoes with very thick soles which probably added an inch or two to his height. speaking in a low, halting voice, he asked her for directions to welch, west virginia, a town in the southeastern tip of the state. she thought at first that he had some kind of speech impediment. his black hair was

ed back and invited him in, calling out to her husband. edward christiansen is six feet two inches tall and heavyset. the stranger towered over him and must have been at least six feet six inches tall. he was also enormously broad and might have weighed at least three hundred pounds. he wore a fur russian-style hat with a black visor on it and a very long black coat that seemed to be made of thin material. too thin for the cold weather "this will only take forty minutes" he said as he removed his hat and revealed an unusual head, large and round while his face seemed angular, pointed. he had black hair which was closely cropped to his head, as if his head had been shaved and the hair was just growing in again. there was a perfectly round spot on the back of his head as if that area had rec

e" connie told me later "but it wasn't an ordinary police badge or anything like that. we just got a glimpse of it. but it seemed to have a big k on it with a small x alongside and there were some letters or numbers around the edge. it was obvious he didn't want us to see it" he was not wearing a suit jacket. underneath ms thin outer coat he was wearing a short-sleeved shirt made of a dacron-like material. his trousers were of a dark material, gray or black, and were a little too short. when he sat down they rode high up his calves. he wore dark socks and dark shoes with unusually thick rubber soles. arline and connie were most fascinated by a strange feature on his leg. when he sat down they could see a long thick green wire attached to the inside of his leg. it came up out of his socks a

THE NECRONOMICON SIMON VERSION

r worm, great serpent) this is, of course, by no means a complete list but rather an inspirational sampling. meditation upon the various things mentioned in the mythos will permit the scholar to draw his own conclusions; research upon the etymology of both lovecraft's and crowley's respective literature enables the occultist to discover the ancient names and numbers for much of his own, familiar, material (note: that lovecraft may have head or crowley is hinted at darkly in his short story "the thing on the doorstep" in which he refers to a cult leader from england who had established a covenstead of sorts in new york. in that story, published in weird tales in 1936, the cult leader is closely identified with chthonic forces, is described as "notorious, and linked to the strange fate that

ley is hinted at darkly in his short story "the thing on the doorstep" in which he refers to a cult leader from england who had established a covenstead of sorts in new york. in that story, published in weird tales in 1936, the cult leader is closely identified with chthonic forces, is described as "notorious, and linked to the strange fate that befell the protagonist, edward derby) supplementary material to 777 the chart that follows is based on research presently available to the editor with regard to sumerian and assyro-babylonian religions. entries in parentheses refer to the state of correspondences before the advert of the elder gods, the race of marduk; that is, it reflects the nature of the cosmos before the fall of marduk from heaven (names of zodiacal constellations are after bud

irst for privileged views of the original necronomicon, whether out of curiosity's sake, or by nervous experimenters who will be certain that we did not copy a sigil correctly, etc. let us hasten to state at this point that the original ms. is neither the property of the editor, nor the publishers. we were given the right to translate and publish this work, with as much additional and explanatory material as needed, but not the right to hold the ms. up to public inspection. we regret that this is the case, but we also feel that it might be advisable, in reference to the dangerous character of the work involved. perhaps one day a book will be written on the hazards of possessing such an original work in one's home or office, including the fearful hallucinations, physical incapacities, and e

form. therefore, as a matter of policy, we cannot honour any requests to see the necronomicon in its original state. banishings read this section carefully. in the interim period between the translation and the publication of this work, the editor, along with a circle of initiates in another discipline, undertook to experiment with the rituals and forces outlined in the necronomicon. in using the material alone, or within a western ceremonial structure (such as the golden dawn system) we came upon startling discoveries in both cases: there are no effective banishings for the forces invoked in the necronomicon itself! the rituals, incantations, formulae of this book are of ancient origin, comprising some of the oldest written magickal workings in western occult history. the deities and demo

marduk was born of our father, enki, to do battle against the forces of the ancient ones, and he won a powerful fight, subduing the armies of evil and putting the queen of the ancient ones beneath his foot. that serpent is dead, but dreams. marduk was bestowed fifty names and powers by the council of the elder gods, which powers he retains to this day. his colour is purple. his essence is in the material tin, and in brass. his gate is the sixth that you will come upon as you follow the rituals that follow. his step on the ladder of lights in purple. this is his seal, which you must engrave on a plate of tin or of brass, when jupiter is strong in the heavens, while making special invocation to enki our master. this shall be wrought as the others, and wrapped in pure silk and lain away unti

THE PATH OF KABBALAH

the degrees, though it is the most important thing for us. the books speak primarily of the descent of the worlds from above. it is described in detail in the zohar, in the writings of the ari, and the study of the ten sefirot. we learn about the ascent from below from letters and articles that baal hasulam and rabash (rabbi baruch ashlag) wrote to their students. there seems to be a shortage of material that describes the ascent. but the reason is that the complementary material should only serve to encourage a person to attain the state of this world, and serve as a springboard for the ascent to the spiritual world. once a person is in the spiritual world, the books that speak of the worlds from above downward, their structure, the partzufim and the sefirot, serve as manuals for ascent

ve. sometimes, the smallest obstacle can become an impassable wall. later on, in 1984, i brought my teacher dozens of new students, and rabash began to write articles for daily group lessons. but even before that he would always write things about the spiritual worlds that he discovered on bits of paper. i recorded all my lessons with my rabbi. today there are several books that are based on that material. they constitute an important addition to the writing of baal hasulam. baal hasulam spoke of many things, but there was one thing he spoke of very clearly: we must not forget that there is a leader to the world, and sometimes, when the need arises, he sends his messengers. other times he lets us advance by ourselves. there are many ways to the creator, and many supporting operations that

students did not go to see the minister and did not get the job; he chose which was most important for him meeting the rabbi. rabbi baruch ashlag did not leave behind any articles that were ready for print, because he did not want to publish his articles after his father, his great teacher. however, time passes and the demand for kabbalistic texts change. today s students can no longer absorb the material the way it was presented to us. we can say that rabash was the last of the great kabbalists of the past. he contained within him the entire former life of judaism. his knowledge of the history of judaism and the great rabbis of the last generations was very impressive, and he would tell their stories as though they were a part of his own life. we can clearly see from his stories that in t

cts there. it is in fact, impossible to convey these feelings in a language that humans understand. but because every thing that exists in our world stems from the upper worlds, and every physical object has a spiritual root above, kabbalists decided to name every spiritual entity according to its worldly branch, which seemingly passes from above downward, from a spiritual root to a corresponding material body in our world. the spiritual root is the cause and the worldly branch is the projection, the consequence. the entire torah was written in this descriptive language. it speaks only of spiritual forces, and so do all the other holy books. the books can be divided to ones that use a legal tongue, such as the talmud, or a historic-tale like tongue, such as the pentateuch. but all these bo

e this or that science and make experiments. he can provide all the explanations from the perspective of the kabbalah, the origin of all sciences. each science has its own language. if a kabbalist is not a scientist he will find it difficult to describe this or that phenomenon in the professional terms of that science. the kabbalist feels the actual laws of the universe that are the origin of the material and spiritual essence. but what language should he use to describe the reciprocation between various phenomena? how should he describe the spiritual force that constitutes the foundation of this world, and what are the reciprocal relationships between spiritual objects? there is not a single formula in our world that can define these things. a kabbalist can convey these feelings to anothe

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

after death; love in decrepitude. thus, till the monster-birth of serpent-man linked in corruption with the serpent-woman, slavering in lust and pain. creation fs ban. the horrible beginning of the human *the temple of the holy ghost, vol. i, p. 198 (also tale of archais) in tannhauser, which is an intensely psychologic drama, we find the knight speaking thus to venus: ah, if pure love could grow material! there are pure women! and this is her answer: there you make me laugh! remember. i have known such. but besides you ask hot snow and leaden feather-flights *tannhauser, vol. i, p. 237. which contains a great truth, namely, that platonic love is no love at all. an affection it may be, but love it cannot be if it dare not see its form mirrored in the eyes of a loving woman. its failure in

hilosophies when ultimately reduced to their simplest terms fall either under the subjective or objective systems of thought.*2. the former is ontologic, the latter empiric: the first descends from fiction, whilst the second rises from fact; both, paradoxical as it may seem, are at one and the same time contradictory and identical, merging into a perfect unity, not in the realms of a spiritual or material monism, but in those of a hylo-idealistic philosophy, which is agnostic, and from thence into a self-illuminism which baffles definition *1. argument: this chapter attempts to show how all philosophies may be equated in corresponding terms of each other; and how the philosophic principles of berkeley and hume, combined, form what may be known as the philosophical theme of crowleyanity, in

, p. 134. in these five lines we find a clinching of the whole argument. gthese twain be one. h no more than this did berkeley ever arrive at: gbut, though it were possible that solid, figured, movable substances may exist without the mind, corresponding to the ideas we have of bodies, yet how is it possible for us to know this? either we must know it by sense or by reason. h* he never denied the material existence of things, and was as much a phenomenalist as an idealist. crowley, similarly accepting egoity, does not however reject non-egoity, but envelops both *the principles of human knowledge, p. 39 (religion of science library) in such a conflict i stand neuter. but oh! mistake not gold for pewter! the plain fact is: materialise what spiritual fact you choose, and all such turn to fol

is the conscious communion with god on the part of an atheist, a transcending of reason by scepticism of the instrument, and the limitation of scepticism by direct consciousness of the absolute. to attain to such an illumination the mind of a huxley and the soul of a loyola must be united in one person. and this illumination must be as definite a phenomenon as orgasm, following which we find the material world, and its foundation the world of thought, as honestly set down to hallucination as a ghost would be. construct the temple in the place of the manger, on the site of the ruins of religion and philosophy, but with the stones of the unfinished and abandoned hall of science. and in it let semiramis, heavy with child by the holy ghost, possess the couch of labour, once crushed by the ago

ability is a species of knowledge of it: and, by savitri! when i say real to us, i say real absolutely, since all things lie to me in the radius of my sensorium. eto others f is a vain phrase. h*2. and as it has already been shown in the chain a,b,a,b,a,b, it matters not if the materialist chooses to place his finger on a, or the idealist on b; so in the above, berkeley annihilating the idea of a material substratum, at one and the same moment, unwittingly immolates his own cherished child on that same blade with which he has just sacrificed his foe. and, seeking to supplant the miserable huts of the materialist, berkeley similarly builds his gorgeous palaces on reason, perceiving not that the foundations of both are the same, and that one like the other will crumble into dust before the b

THE TAROT OF C C ZAIN

itual attainment. he raises it toward heaven in the sign of aspiration to science, wisdom and force. above is a four-pointed star, its rays extending heavenward; it is the overshadowing genius of his spiritual master directing his efforts and counseling him in his upward struggles. the left hand extends the index finger to the earth to show that the mission of the perfect man is to reign over the material world. this double gesture also expresses that the human will should reflect the divine will in order to procure good and prevent evil. before the magus, upon a cubic stone, are placed a cup, a sword, and a piece of gold money in the center of which is engraved a cross. the cup signifies the mixture of the passions which contribute to happiness and unhappiness according as we are their ma

--arcanum vii. in divination, arcanum vii may briefly be read as victory. arcanum vii is figured by a war chariot of square form, surmounted by a starry canopy sustained by four columns. upon this chariot advances a conqueror armed with a cuirass and carrying both sword and scepter. he wears a crown from which rises three pentagrams, or golden stars with five points. the square car symbolizes the material world vanquished by the work of the will. the four columns supporting the canopy represent the four quadrants of heaven which surround the conqueror. they also represent the four elemental kingdoms that have submitted to the master of the scepter and the sword. upon the square front of the chariot is pictured a sphere sustained by two outspread wings; symbol of the immortal flight of the

gured by an old wanderer leaning on a staff and carrying before him a lighted lamp which he half conceals behind his mantle. this sage personifies experience gained in the journey of life. the cloak is of square form, symbolizing the physical world in which man may acquire knowledge of good and evil. that this knowledge has been gained is signified by the man having partially removed the cloak of material limitations, and by the lamp, emblem of intelligence, shedding its rays over the past, present and future. the lamp being concealed by the mantle symbolizes discretion, and also expresses the truth that if we are ever to know the real nature of anything we must delve deep beneath the cloak of external appearances. the staff, which in form is the sixth letter of the egyptian and hebrew alp

rop to the earth. it is the sign of a violent death, coming unexpectedly by accident, or in the expiation of a crime, or accepted voluntarily through heroic devotion to truth and justice. the twelve cut branches indicate the destruction of the twelve houses of the horoscope, signifying the extinction of life. the cross above the triangle, a symbol the reverse of that on arcanum iv, indicates that material forces have gained the ascendency and subdued the mind. the coins dropping upon the earth signify wasted effort and the ebbing of the life forces. they also indicate that the efforts of the martyr who loses his life in furthering truth and justice are never lost, but remain on earth after he has passed. ideals as yet unrealized persist in the astral about the earth until they contact some

ate he is a denizen of the realm of darkness. the horn on his nose signifies stubborn rebellion. he has the breasts of a woman and the organs of a man, and is thus hermaphrodite, emblem of selfcenteredness and a being devoid of love. the body is that of a hog, to denote greed. the feet are those of a goat, to indicate the sign capricorn, the home sign of saturn, or satan; the sign most devoted to material ambitions. and the beings chained at the feet of this master of chaos also have goat heads, indicating that their intelligence has been used exclusively to further material and selfish ambitions. this malignant entity has the head of a crocodile, symbol of cruelty. the snake emerging from his body, instead of from his brow, indicates the use of the creative energy, not for enlightenment

THE WITCH CULT OF ZOS VEL THANATOS

m. when peter carroll, ray sherwin and others began working with something they would later call, chaos magic, the potential they continued from what aleister crowley and austin spare developed was so bright it was often overlooked. austin spare in undoubtedly the grand father of chaos magic, while he had no idea at the time of his magickal importance. during the 80 s a re-publishing awakening of material by spare was on the upswing, remaining from such publishers from the 70 s like 93 publishing, who issued several important pieces of spare s work along with numerous titles from aleister crowley. christopher bray, the owner of the sorcerer s apprentice bookshop spearheaded the resurgence of spare in the early 80 s with the collected works of austin osman spare, which gave a seminal kick i

e energy necessary to create life, the elemental or servitor itself. you must believe it is possible for such to incarnate. will: the core of all magickal practice and the very brain of luciferian thought. the will is the seat of all libidinous desire and manifestation of action. manifest: by the combination of association and will can something be enfleshed or made manifest. this can be anything material you seek, or spiritual. one may attain a new job, friend or perhaps even magickal growth. the possibilities are endless. disassociate: when your will is sated, you disassociate and close your mind from the original belief, to learn and grow through another path. one should specifically avoid any personal relationships within this manner, which could lead to schizophrenic behavior and make

vering the ego, becoming beyond that and leaving the physical world is achieved via trance and the use of human bones as ritual tools. this represents that we are temporary and life ends, and that the spiritual paths may be ascended through desire and gnosis. lucifer is essentially the god of the air, or the astral plane. the luciferic powers are keys into the separation of the spiritual from the material, even though the luciferian may remain earth bound for some time. it is speculated that eventually something as this may grow boring and it would be time for the spirit to remain and move further into the astral. the tools of chaos magick are specifically anything which one would utilize to achieve her or his goal, the results being designed to correspond with the means. union through opp

THE ABYSS AND TABAET

only battling evil, powerless against a materialistic or spiritual benefit other than using such to keep one from temporary torment (the zoroastrians do not believe in an eternal hell, merely a temporary one once frashegird arrives. when dualism can be overcome, that ahriman may be recognized in all which includes the self firstly, then can one use the power of darkness to become strong in both a material sense (if desired) or a spiritual one. az or jeh, the whore or demonic feminine, was the 'weapon of concupiscence' which ahriman chooses it of his own free 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 fl

are said to be the seven commanders on the side of ahriman. and the seven planets oppress all creation and deliver it over to death and all manner of evil: for the twelve signs of the zodiac and the seven planets rule the fate of the world and direct it- the dawn and twilight of zoroastrianism ohrmazd and ahriman both had elements of their being in the creation and government of the physical and material universe, thus the angels and daevas (demons) were not only emanations from their source, they could be considered to act according to the attributes of their nature, spirit based daevas were unseen yet had very powerful hungers for the human spirit, vizaresh for instance had no specific physical attrtibutes but could detect spirits, sat at the mouth of hell and sought to drag souls into

niverse, thus the angels and daevas (demons) were not only emanations from their source, they could be considered to act according to the attributes of their nature, spirit based daevas were unseen yet had very powerful hungers for the human spirit, vizaresh for instance had no specific physical attrtibutes but could detect spirits, sat at the mouth of hell and sought to drag souls into darkness. material based daevas such as druj nasu, came in the form of a fly and transformed the body into dark matter and the spirit into a type of spiritual predator. the names and etymology of ahriman (satan) in rabbinical, which is old jewish religious text and apocryphal writings, the names of satan (adversary) are many. just as his forms are different, so is the source of him, remember that the advers

called godhead. for some, choronzon or coronzom is the dark shadow of the self, the very darkness which the sorcerer may shape and form according to his or her desire. the ahrimanic or luciferian knows that the self is the only thing that is real, as it is the object experiencing all. you can know of sorcery because you create results in response to your actions, while balancing the spiritual and material. the hebraic of choronzon is chvrvnvn and according to kenneth grant relates to 333, one half of 666 with the other being shugal, the desert howler. as coronzom is the original name written by dee, this would add to 323 which represents the qlippoth of aquarius which in liber hvhi is represented as behemiron, shadows and demonic fragments which the sorcerer may utilize to draw energy from

e 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 society, yet master and control our personal lives in such a way to which much good luck befalls us. some are avatars of darkness, appearing as what society fears and hates most. the beast headed god has taken many masks in our world

THE SECRET RITUALS OF THE OTO

to give an initiated interpretation of the new aeon of horus, or, as it is now often called, the age of aquarius .20 under crowley s influence the rituals of the o.t.o. were revised in order to conform to the book of the law; simultaneously crowley produced the gnostic mass (for both the o.t.o. and reuss s gnostic catholic church) and, at reuss s request, revised some of the o.t.o. instructional material pertaining to the ninth degree.21 reuss resigned his chieftainship of the o.t.o. in 1922 he had suffered a stroke some two years earlier verbally nominating crowley his successor. it was not until 1925, however, that a majority of the german o.t.o. accepted crowley s leadership, and even then a substantial minority of its lodges continued to reject both crowley and the book of the law. in

eaven and earth that lieth behind this secret of the vii concerning the unity of god. and ye have verily reason from the crowns of your heads to the soles of your feet to remember how this is the origin of all our tragedy. thus therefore, sir knights valorous and noble, war constantly on all tyranny and superstition, and mostly against bigotries such as orthodox christianity as interpreted in its material sense, old wives tales and foolish fables, the immoral doctrines of original sin and vicarious atonement, and the most hideous eschatology in the history of false religion. nor can much less be averred against all other orthodoxies, with their fables equally absurd, their postulates equally immoral. but also let there be war upon those who seek to refine upon these bigotries in any other

(5 of 12 [12/28/2001 2:05:25 pm] the secret rituals of the o.t.o. of succubi and incubi from all time the life of man has now and again overflowed, in sleep, without will, and only reflected itself dimly and fantastically by dream into his knowledge. now since naught can be lost on any plane, but only changed in appearance, the inner substance of this life-stuff does indeed beget monsters in part material, which the doctors of the middle ages called incubi or succubi according as they performed the functions of male or female. these, too, begat children upon women; but not the reverse, for the succubus, for all his female function, is as male as his brother. of these monstrous lovers some even became famous on earth; as that one who tempted san antonio, and the angel that wrestled with jac

the spirit desired. let the incense of this spirit be burnt continually; let his colours, and his only, be displayed; and let his shapes, and his only, appear so far as may be in all things. further let him be most earnestly and continually invoked in a temple duly dedicated, the woman being placed in a great triangle, while thou from the circle dost perform daily the proper form of evocation to material appearance. and let this be done twice every day, once while she is awake and once while she is asleep. v and let the quickening be a feast of the reception of the spirit. henceforth ye may omit the banishings. vi and during the rest of the pregnancy let there be the charge to the spirit (so that the whole period of all this work is as it were an expansion in terms of life of the art-form

THOUGHTS ON SETH

e peace with seth after thoth helps him rediscover his true nature. this is nowhere in any gd materials i can find. as far as the stella matutina (as recorded in regardie's books) goes, seth is simply the golden dawn's "satan" in the christian sense of the word. this won't do (note: the idea that horus could ever completely defeat and destroy seth is nonsense anyway. seth is the foundation of the material realm. seth is form and structure. he unlies malkuth in such a way that were he removed, reality itself would collapse into the primal chaos. according to his legend, every night seth rides the barque of millions of years the solar boat and every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without seth

llapse into the primal chaos. according to his legend, every night seth rides the barque of millions of years the solar boat and every morning before the dawn he slays apep, the demon of chaos and entropy who blocks its passage, so that the barque may rise aga in. without seth, the sun would never rise and the darkness would be eternal) so meditating on what i know of the godform, i come up with. material world as has been said, seth grounds the temple in the material realm, in malkuth, which is where his throne is on the tree of the 0=0 temple. in fact, he sits in the black area of the circle of malkuth. then there is "xepher, as the temple of set understands it the drive "to become. this encompasses some attributes that can (obviously) be taken to evil extremes; intelligence, drive, ambi

TRUE HISTORY OF WITCHCRAFT

efore, crowley really invented these rituals in their entirety, they must be about the last thing he ever wrote. was this enfeebled and practically dying man really capable of such a tour de force" the answer, as dr. israel regardie's introduction to the posthumous collection of crowley's late letters, magick without tears, implies, would seem to be yes. crowley continued to produce extraordinary material almost to the end of his life, and much of what i have seen of the "wiccan crowley" is, in any case, of earlier origin. gerald gardner is himself not altogether silent on the subject. in witchcraft today (p 47, gardner asks himself, with what degree of irony one can only guess at, who, in modern times, could have invented the wiccan rituals "the only man i can think of who could have inve

jerusalem and chartered initiator is a long and arduous task. gardner was in the habit, after the public career of wicca emerged in the 1950s, of downgrading any crowleyite associations out of his past, and, as janet and stewart farrar reveal in the witches' way (1984, p3) there are three distinct versions of the book of shadows in gerald gardner's handwriting which incorporate successively less material from crowley's writings, though the last (termed "text c" and cowritten with doreen valiente after 1953) is still heavily influenced by crowley and the oto. ms. valiente has recently uncovered a copy of an old occult magazine contemporary with high magic's aid and from the same publisher, which discusses an ancient indian document called "the book of shadows" but apparently totally unrela

not thee do we adore, for that which adoreth is also thou. thou art that, and that am i. i am the flame that burns in every heart of man, and in the core of every star. i am life, and the giver of life; yet therefore is the knowledge of me the knowledge of death. i am alone; there is no god where i am. so, then, where, apart from the thelemic tradition of crowley and the oto, is the "traditional material" some wiccan writers seem to seek with near desperation? i am not trying to be sarcastic in the least, but even commonplace self- references used among wiccans today, such as "the craft" or the refrain "so mote it be"are lifted straight out of freemasonry (see, for example, duncan's ritual of freemasonry. and, as doreen valiente notes in her letter to me mentioned before..of course old ge

inally, if the notebook is a sourcebook of any a true history of witchcraft get any book for free on: www.abika.com 23 religious system, it is not that of medieval witchcraft, but the twentieth century madness or sanity or both of the infamous magus aleister crowley and the thelemic/gnostic creed of the book of the law. as i sat there i read aloud familiar quotations or paraphrases from published material in the crowley-thelemic canon. this is not the "ancient religion of the wise" but the modern sayings of" the beast 666" as crowley was wont to style himself. but, does any of this invalidate wicca as an expression of human spirituality? it depends on where one is coming from. certainly, the foundations of feminist wicca and the modern cult of the goddess are challenged with the fact that

TWO ESSAYS ON THE WORSHIP OF PRIAPUS

ed as a title relating to one of his attributes; the reasons for which i shall endeavour to explain hereafter. wings are figuratively attributed to him as being the emblems of swiftness and incubation; by the first of which he pervaded matter, and by the second fructified the egg of chaos. the egg was carried in procession at the celebration of the mysteries, because, as plutarch says, it was the material of generation( lh thj genesewj3) containing the seeds and germs of life and motion, without being actually possessed of either. for this reason, it was a very proper symbol of chaos, containing the seeds and materials of all things, which, however, were barren and useless, until the creator fructified them by the incubation of his vital spirit, and released them from the restraints of ine

icient exertion of his power, attraction; whose agency is perceptible through all matter, and to which all motion may, perhaps, be ultimately traced. this power, being personified, became the secondary deity, to whom all adoration and worship were directed, and who is therefore frequently considered as the sole and supreme cause of all things. his agency being supposed to extend through the whole material world, and to produce all the various revolutions by which its system is sustained, his attributes were of course extremely numerous and varied. these were expressed by various titles and epithets in the mystic hymns and litanies, which the artists endeavoured to represent by various forms and characters of men and animals. the great characteristic attribute was represented by the organ o

nd passive powers of creation united in the womb of night; where they had been implanted by the unknown father, kronoj, or time, and by their union produced the separation or delivery of the elements from each other; for the name apollo is only a title derived from apoluw, to deliver from.3 they made the robes of isis various in their colours and complicated in their folds, because the passive or material power appeared in various shapes and modes, as accommodating itself to the active; but the dress of osiris was simple, and of one luminous colour, to show the unity of his essence, and universality of his power; equally the same through all things.4 the luminous, or flame colour, represented the sun, who, in the language of the theologists, was the substance of his sacred power, and the v

ial antiquity, derived from the oldest theologists and legislators, not only in traditions and reports, but in mysteries and sacrifices, both greek and barbarian.3 fire was the efficient principle of both, and, according to some of the egyptians, that therial fire which concentred in the sun. this opinion plutarch controverts, saying that typhon, the evil or destroying power, was a terrestrial or material fire, essentially different from the therial. but plutarch here argues from his own prejudices, rather than from the evidence of the case; for he believed in an original evil principle coeternal with the good, and acting in perpetual opposition to it; an error into which men have been led by forming false notions of good and evil, and considering them as 1 plutarch, de is& osir. 2 ibid, p

lles, introd. l hist. de danemarc. 2 see ionian antiq. vol. i, c. 3, pl. ix. 3 see plate x, fig. 7, from one belonging to me. similar figures are on the coins of most of the seleucid. 4 de bello parthico. 5 in crasso. of priapus 83 the author of the treatise attributed to lucian1 says, she was nature, the parent of things, or the creatress. she was therefore the same as isis, who was the prolific material upon which both the creative and destructive attributes operated.2 as water was her terrestrial essence, so was the moon her celestial image, whose attractive power, heaving the waters of the ocean, naturally led men to associate them. the moon was also supposed to return the dews which the sun exhaled from the earth; and hence her warmth was reckoned to be moistening, as that of the sun

TYSON DONALD NEW MILLENNIUM MAGIC

of the awakened center of the magus, on the periphery. when mercury is moved to the center and the sun placed at the zenith opposite its mate, the moon, at the nadir, then saturn descends to the lower left point opposite jupiter on the upper right point. the result is perfect balance. the sun takes the number three, which as the perfect trine is in harmony with its glory. saturn takes the solidly material eight, which represents the cube just as the four of jupiter suggests the square. mercury assumes the central six, the num- ber of god and of the enlightened magus. extending the logic of a mercury-central system to the chakras, mercury must occupy the heart, which is the regulator of the emotions and activity, the mediator between the inner and outer worlds, between thought and feeling

ating nature of tiphareth. the beauty of tiphareth stems from its dynamic equipoise. this is its perfection. it does not create so much as balance. on the other hand, the sun is a good extension of the radiant spiritual light descending down the tree from the supernal triad. located in daath, the sun represents the combined life- giving energies of kether, chokrnah, and binah. saturn embodies the material pre- occupation with form in the eighth sephirah, hod. no doubt problems will arise when this new system comes into conflict with the old. for example, is the 3x3 magical square to be associated with the sun or with saturn? if the sun, are the traditional spirits of saturn, agiel and zazel, to be assigned to the sun? it is impossible to simply shift the solar spirits nachiel and sorath to

ar back into history for the effects of such a reign of terror. in marxist societies across eastern europe the identical suppression of free- dom in order to preserve self-proclaimed and patently absurd truths endured into the last decade of the 20th century. such fanaticism still exists today in korea, china, and a host of other nations. with the rise of science came the decline of religion. the material was exalted over the spiritual. magic was temporarily released from persecution in the climate of free speech that resulted from the centuries-long battle against the church. how- ever, it was not embraced by the new ruling hierarchy. magic remained an outcast, and soon a different form of persecution arose. the rack and thumbscrew were replaced by ridicule and ostracism. introduction xxi

sible objection of science to magic is opposite that of the church. the church hated magic because it believed that magic worked. it saw magic as an instrument for releasing diabolical forces into the world. science hates magic because it believes magic does not work. it sees magic as a pathetic delusion that lures plastic minds into worthless and mad pursuits, diverting human potential away from material goals that have real value. the true objection of science to magic is identical to that of the church. sci- ence seeks to rule society by controlling the minds of individuals. magic provides a mental framework in which the mind can work independent of scientific dogma. science perceives magic as a threat to its hard-won, comfortable truisms. from the scientific point of view, anything not

. rather, it is a recognition of the inevitable. magic cannot be passed on in any other way than from individual to individual. the conveyance of magical power has two parts. the first and outward con- sists of the words, symbols and materials used in ritual. the other inner part is a spiritual illumination. magic is vitalized from the inside out. unless a spiritual awakening can be achieved, the material elements of magic are useless. illumina- tions of the spirit cannot be produced by institutional methods. this is why every magical school becomes ineffectual and usually fails not long after its founder dies. given the universal disrepute of magic and the difficulty in finding a competent teacher, the question arises as to why anyone in modern times should seek to master this archaic and

TYSON DONALD SOUL FLIGHT

trials for witchcraft in the middle ages, in which it is not infrequently stated that some wound given to the witch when in the form of a dog or a wolf was found to have appeared in the corresponding part of her human body' repercussion appears when the projected body is of so dense an astral composition that it acquires an almost physical reality, and is seen by others as though it were a solid material body. this happens most often when it is projected in animal forms, since the emotions involved are of the most primal and powerful sort, and enable this seeming density of the astral vehicle. repercussion is uncommon in ordinary projection of the astral double, and is not a consequence to be greatly feared by those experimenting with astral travel. 5. eliade, 200-1. 6. ibid, 383. 7. lead

icularly toward the close of the renaissance when the furor against witchcraft reached an hysterical frenzy. witch's familiar the witch's familiar was held by the demonologists who wrote against them during the witch craze to be either an animal possessed by an evil spirit, or an evil spirit in the shape of an animal. in the second case, the familiar spirit was believed to have actually assumed a material body, conlposing it from the moisture of the air and from the dust and smoke in the air. matthew hopkins, the witchfinder general of england, wrote in his discovery of witches (1647) that elizabeth clark possessed a familiar namedvinegar tom that had the power to change its shape. he saw it first in the form of a greyhound with a head like an ox and large eyes, and before his sight it tra

n vanished at the d00r.l the usual assumption is that hopkins was lying in order to ensure the conviction of elizabeth clark for witchcraft. however, it is possible that he was in such a heightened state of anxiety and hysteria while he interrogated the woman that he saw the familiar in the form of an astral vision. contrary to what hopkins believed, the spirit he identified as vinegar tom had no material body, and it may not even have been connected in any way with elizabeth clark. it is possible that it was a spirit linked to hopkins himself, that chose to represent itself as a familiar of the accused witch in order to fulfill the expectations of hopkins. if any man was haunted by evil spirits, it was surely hopkins, who was responsible for the deaths of hundreds of innocent women. godde

spirits, and light changable bodies (lyke those called astral) somewhat of the nature of a condensed cloud, and best seen in twilight. thes bodies be so plyable thorough the subtilty of the spirits that agitate them, that they can make them appear or disappear att plea ure. kirk, who was the minister of the scottish parish of aberfoyle, rightly observed that the bodies of fairies are astral, not material, in nature. he came to know only too well the dangerous nature of fairies on a firsthand basis. kirk was a seventh son, and possessed the second sight that allows perception of fairies and fairyland. the year after writing his important work on fairies, he was found lying dead on the slope of the local fairy hill (dun-ski) in aberfoyle, called the fairy knowe. aberfoyle was the place of k

ousin was so startled and frightened by the apparition that he forgot to throw the knife, and so kirk remains a prisoner of the fairies to this day.48 fairies were known as the fair family and the good neighbors because the country folk who interacted with them were terrified of them. the flattering names were a way of placating their wrath. they were believed to possess considerable power in the material world, such as the ability to blight or otherwise hinder crops; to sour milk, to lame horses; to take away sight, hearing, the strength of the legs, and the power of speech; to bewitch and cause fantastic visions; to lift men and women into the air and deposit them in treetops or on roofs; to transform the shapes and appearances of humans into those of beasts; and, most sinister of all, t

TYSON DONALD THE MAGICAL WORKBOOK

larly practiced, they will result in changes to the body and mind that provide the inner foundation for all magical success you will find much that is unique in this approach, including: a complete and integrated system, combined with a forty-week schedule of daily study a primary focus on the training and conditioning of the mind and the will, which is far more important than physical actions or material instruments for successful ritual work complete details of each exercise, encompassing internal as well as external activity about the author donald tyson (nova scotia, canada) was drawn to science early in life by an intense fascination with astronomy. he began university seeking a science degree, but became disillusioned with the aridity and futility of a mechanistic view of the univers

rituals toward the end of the book in a kind of shorthand outline, under the assumption that everything written previously is fresh in the memory. this is fine if the reader has read the book from front to back just prior to attempting the rituals, but not if the reader takes up the book six months after reading it with the intention of working one of its procedures. once the initial explanatory material has left the memory, these shorthand rituals become incomprehensible, and the reader must reread the entire book before they can be enacted. to avoid this difficulty, all the exercises in the present work are written so that they can be understood without the need to refer back to previous instructions. the exercises are progressive and modular. the early exercises are simpler than those

omplex ceremonies and system of magic as a whole. the golden dawn correspondences are the nearest thing to a standard that exists in modern western magic. as for the basic rituals of the order, no techniques are more effective in awakening latent magical ability. they form the backbone of modern magic, and must be thoroughly understood in a practical way by every serious magician. the golden dawn material in the present work includes the invocation and banishing of elemental forces by pentagram, the technique of centering by the kabbalistic cross, the technique for vibrating words of power, the way of charging objects with elemental force, both the lesser ritual and the greater rtual of the pentagram, the middle pillar exercise, the rose cross ritual, the invocation of the guardians of the

e. it is hoped that the present work finds a middle ground between overwhelming the begnner with detail, and simplifj..ing the subject to such a degree that nothing of practical worth remains. contained in these forty exercises is all that is needed to acquire the basic slulls and techniques of ritual magic. a suggested schedule of study is set forth in the appendix to progressively introduce the material over a forty week period. however, the practice of these exercises does not cease after forty weeks, but continues for a lifetime. also included in the appendix is a four-week maintenance cycle designed to sustain the level of skill achieved during the forty weeks. introduction xvii considerations when doing the exercises all of the exercises should be done when the body is in good health

. press your hands to your face and draw them downward. open your eyes, stretch gently, and rise to go about your day. commentary this exercise strengthens the ability to perceive the astral forms that overlie the physical forms of objects and places. for effective rituals, it is necessary to be able to see the astral world that is usually overwhelmed with the sheer brightness and solidity of the material world. notice that by leaving your chair on the right side and resuming your seat on the left side, you describe a circle around the chair clockwise. it is also best when you turn to face the chair during the exercise, both in your astral and physical forms, that you rotate your body clockwise. clockwise motion imitates the course of the sun across the heavens and is used in constructive

TYSON DONALD THE POWER OF THE WORD

he universe as we know it exists on the fourth level of creation, assiah. existence itself is assiah. therefore ihvh is the power word for the realization of purpose, a quality that makes it highly useful in practical magic. the quaternary is visually embodied in two dimensions by the square, which is a flat representation of the three-dimensional cube, mathematically the square squared, the most material of all symbols. square and cube often occur coupled with tetragrammaton in jewish and occult practice. the holiest of holy places in the temple of jerusalem built by king solomon, where god communicated his purposes to the high priest, was twenty cubits 14 tetragrammaton in all dimensions (1 kings 6:20; the altar itself was square (2 chron. 4:1, as was the breastplate of aaron (exod. 28:1

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 letters aleph (h, mem (n, and shin (el) stand for, respectively, air, water, and fire. there is no hebrew letter for earth, indicating that the three elements repres

nd the word was god (john 1:l. this creative (and destructive) word is tetragrammaton. when god created the microcosm, or lesser adam, he used the same method by which he had created the universe "and the lord god formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul (gen. 2:7. human beings are made of dust only in the sense that our material bodies are formed from the elements of the earth. the shape of our souls was determined by the expressed word in the vital breath of god when he inspired life into adam. the ba'al shem draws upon the divine life force that lies stored in the human blood, particularly the heart. this spiritual energy is the original gift of life from god that has been passed down generation after generatio

e third river of power flowed from any occult symbols that may have been inscribed upon the ring at the time of its making. these drew down the rays of the planets and the fixed stars or signs, or attracted the energies of the four earthly elements. among these symbols is the pentagram and the hexagram, either of which may have been on solomon's ring. a fourth river of power flowed forth from the material substance, or substances, that formed the ring, or were enclosed within the ring. these were such things as the metal gold, of which the ring was made; the particular nature of the ring's stone (diamond or sapphire are most likely; or there may have been four different jewels, one for each of the letters of the name; and any occult material that may have been set beneath the stone, such a

re doing. kabbalists will be especially interested in this unique magical machine. obtain twenty-four identical blank signet rings, twelve made of silver and twelve of gold. a cheaper substitute for silver is pewter. a cheaper substitute for gold is brass. gold-plated and silver-plated rings may be used if these can be found. in the latter case, the base metal under the plating should be the same material. do not mix solid silver rings with gold-plated rings. if you are skilled in jewelry making, you can manufacture your own set of rings. or you may wish to have a jeweler friend make them for you. they should have a square or rectangular plain bezel suitable for engraving. a small, blank signet ring is very close to the ideal pattern. if necessary, the shape of the gold rings can differ sl

UNLEASHING THE BEAST

als. upon his return to the united states, randolph began to teach a form of sexual magic that would have a profound impact on much of later western esotericism. for randolph, the experience of sexual orgasm is the critical moment in human consciousness and the key to magical power "true sex-power is god-power" as he put it. as the moment when new life is infused from the spiritual realm into the material, it is crucial moment one the soul is suddenly opened up to the spiritual energies of the cosmos "at the instant of intense mutual orgasm the souls of the partners are opened to the powers of the cosmos and anything truly willed is accomplished."xlvii the power of sex, then, can be deployed for a wide range of both spiritual and material ends. not only can one achieve the spiritual aims o

leaps as it opens this zone to existence for the first time- michel foucault "preface to transgression" xcix so what are we to make of crowley's seemingly scandalous and deliberately shocking sexual practices? were they merely the expression of a perverse and hedonistic character who hoped to satiate every carnal desire? or were they simply a crude form of sympathetic magic designed to bring him material gain, wealth and power? and how do they compare to the forms of sexual practice that one finds in the indian traditions of tantra? here i would suggest that crowley's sexual magick is a striking illustration of what georges bataille calls the power of transgression, which is a central aspect of eroticism, religious ritual and mystical experience alike. transgression, bataille argues, is n

after genesthai [russell] like a drunken two-bit prick-pit in old new orleans. he disgusts me sexually, as i him, as i suspect [t]he dirtier my deed, the dearer my darling will hold me; the grosser the act the greedier my arse to engulph him!cviii crowley would go to even further extremes of transgression during his years at the abbey of thelema. in his diaries, he claims to have transcended all material distinctions, shattering the boundary between pure and impure, such that even the most defiling substances- including human excrement- became for him the pure body of god. thus the shit of his scarlet woman, leah hirsig, became the "thelemic host" in his gnostic mass: my mouth burned; my throat choked, my belly wretched; my blood fled wither who knows..she stood above in hideous contempt

to himself..he could fly through space more swiftly than the stars. would he eat, drink, and take his pleasure? there was none that did not obey his bidding. in the whole system of ten million times ten million spheres upon the two and twenty million planes he had his desire. cxiii however, the ultimate goal that crowley sought through his sexual magic seems went far beyond the mundane desire for material wealth or mortal power. in his most exalted moments, crowley appears to have believed that he could achieve a supreme spiritual power- the power to conceive a divine child, a godlike being, who would transcend the moral failings of the body born of mere woman. this goal of creating a divine fetus, crowley suggests, lies at the heart of many esoteric traditions, from ancient mesopotamia to

WAITE ASPECTS OF MASONIC SYMBOLISM

rd their understanding is to put aside what is conventional and arbitrary- as, for example, the poverty of spirit and, the denuded state of those who have not yet been enriched by the secret knowledge of the royal and holy art. it goes deeper than this and represents the ordinary status of the world, when separated from any higher motive- the world-spirit, the extrinsic titles of recognition, the material standards. the candidate is now to learn that there is another standard of values, and when he comes again into possession of the old tokens, he is to realize that their most important use is in the cause of others. you know under what striking circumstances this point is brought home to him. entered, passed, raised the candidate is, however, subjected to like personal experience in each

important, has proceeded from the beginning on a misconception as to the aims and symbolism of speculative masonry. it was and it remains natural, and it has not been without its results, but it is a confusion of the chief issues. it should be recognized henceforward that the sole connection between the two arts and crafts rests on the fact that the one has undertaken to uplift the other from the material plane to that of morals on the surface and of spirituality in the real intention. many things led up thereto, and a few of them were at work unconsciously within the limits of operative masonry. at a period when there was a tendency to symbolize everything roughly, so that it might receive a tincture of religion- i speak of the middle ages- the duty of apprentice to master, and of master

WALLIS BUDGE E A LEGENDS OF THE EGYPTIAN GODS

, and to show that the speaking mystery of the opening and closing of the third degree and the legend of the master-builder come from what may seem to us very far away, but yet not so distant that it is impossible to trace them to their source. scanned from the periodical "the builder, vol. ii, 1916, in three parts, from the issues of april, may and juroto supply the beginner in egyptian with new material and a series of reading books, and to provide the general reader with translations of egyptian works in a handy form. the egyptian texts, whether the originals be written in hieroglyphic or hieratic characters, are here printed in hieroglyphic type, and are arranged with english translations, page for page. they are printed as they are written in the original documents, i.e, the words are

when they brought them into the city, and a tithe of the cattle was to be set apart for the daily sacrifice. the masters of caravans coming from the sudan were to pay a tithe also, but they were not liable to any further tax in the country northwards. every metal-worker, ore-crusher, miner, mason, and handicraftsman of every kind, was to pay to the temple of the god one-tenth of the value of the material produced or worked by his labour. the decree provided also for the appointment of an inspector whose duty it would be to weigh the gold, silver and copper which came into the town of elephantine, and to assess the value both of these metals and of the precious stones, etc, which were to be devoted to the service of khnemu. all materials employed in making the images of the gods, and all h

system of the priests of heliopolis [fn#72] the name by which the boat of ra is generally known in egyptian texts. it was this boat which was stopped in its course when thoth descended from the sky to impart to isis the words of power that were to raise her dead child horus to life [fn#73] i.e, the fluid of life of the sun, and the fluid of life of the moon. the sun and the moon were the visible, material symbols of the sun god [fn#74] the attributes of this god are not well defined. he was a god of the eastern delta, and was associated with the cities where temu was worshipped. the legend of horus of behutet and the winged disk. xii. in the three hundred and sixty-third year of ra-heru-khuti, who liveth for ever and forever, his majesty was in ta-kens,[fn#75] and his soldiers were with hi

WEOR SAMAEL AUN ESOTERIC COURSE OF KABBLAH

valor is necessary in order to [conquer] defeat it. arcanum 16 the fulminated tower. seventh hour of apollonius. the fire comforts the animated beings and if any priest, purified enough, steals it and then he projects it and if he mixes it with the holy oil and then consecrates it, he will achieve the curing of all diseases simply by applying it to the affected part (the initiate can see here his material fortune threatened and his businesses fail. arcanum 17 the star of hope. the eigth hour of apollonius. arcanum 18 the star of the the magicians. the ninth hour of apollonius. the astral virtures of the elements, of the seed of everykind (study of the minor mysteries, the ninth arches by the student has to ascend. arcano xiii (13) la muerte. cuarta hora de apolonio. el ne fito vagar de noc

ral, ante el cual se necesita mucho valor para vencerlo. arcano xvi (16) la torre fulminada. s ptima hora de apolonio. el fuego reconforta los seres animados, y si alg n sacerdote, hombre suficientemente purificado, lo roba y luego lo proyecta, y si lo mezcla al leo santo y luego lo consagra, lograr curar todas las enfermedades con s lo aplicarlo a la parte afectada (el iniciado ve aqu su fortuna material amenazada y sus negocios fracasan. arcano xvii (17) la estrella de la esperanza. octava hora de apolonio. arcano xviii (18) la estrella de los magos. novena hora de apolonio. las virtudes astrales de los elementos, de la simiente de todo g nero (estudio sobre los misterios menores, las nueve arcadas por las cuales tiene que subir el estudiante. 8 arcanum 19 the resplendent light. the tent

s study, in this lecture, the eighth key of basil valentine (illustration of viridarium chymicum) the eight key is a clear and perfect alchemical allegory of the processes of death and resurrection that inevitably occur in the esoteric 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

s a estudiar en esta lecci n la octava llave de basilio valent n. ilustraci n de viridarium chymicum. la octava llave es una alegor a alk mica, clara y perfecta de los procesos de la muerte y resurrecci n que suceden inevitablemente en la preparaci n esot rica de la piedra filosofal. toda la preparaci n ntima de la piedra y la transmutaci n met lica, se hallan representados en esta alegor a. todo material humano empleado en este trabajo muere, se pudre, se corrompe y se ennegrece en el huevo filosofal, luego se blanquea maravillosamente. en el huevo filosofal, se halla contenido todo el trabajo de la gran obra. los principios sexuales masculinos femeninos se hallan contenidos en el huevo. as como del huevo sale el pich n; as como del huevo de oro de brahma sale el universo; as tambi n del

this arcanum, we can see the unfortunate poor fool, who wanders aimlessly without direction, with a sholder bag (within which he carries all of his absurdities and vices. his clothes are in disarray leaving his creative organs exposed and a cat following him, that bites him incessantly and he does not even try to defend himself. in this arcanum we find represented the sensitivity, the flesh, the material life. we could also represent this arcanum with the inverted flaming star. every initiate that allows himself to fall is indeed the fool of the tarot. when the alchemist spills the cup of hermes, he in fact converts himself into the fool of the tarot. it is necessary to annihilate desire if we want to avoid the danger of falling. many masters who swallowed soil (many resurrected masters)

WESTERN MANDALAS OF TRANSFORMATION SR AL

on puella (air) feminine power and mediation; strength of will tristitia (air) inspiration, analytical intuition, conscious understanding albus (air) rushing thoughts, continuous motion fortuna minor (fire) concentration, controlled movement carcer (earth) power and drive, but restrictive amissio (earth) earthy emotion, control of flightiness conjunctio (earth) communication; understanding on the material plane caput draconis (earth) fixed matter, entering inward, centering figure 3-0 i* three.binah/saturn. four-.chesed/jupiter. five.geburah/mars. five.geburah/mars. six.tiphareth/sun .six.tiphareth/sun. seven.netzach/venus. eight.mercury/hod. nine.yesod/moon. working with magical squares, sigils, telesmanic images, and talismanic mandalas can be some of the most fruitful and exciting of al

as god the father pouring forth his majestic graces. one of the most powerful affirmations of dr. case was the one corresponding to chesed on the tree of life, from his famous "pattern on the trestle board (a complete copy of which can be found in his true and invisible rosicrucian order, p. 158: from the exhaustless riches of its limitless substance, i draw all things needful, both spiritual and material. this is a very valuable affirmation and would greatly enrich any sincere aspirant's life if it was said with devotion and concentration every day. it would also be a useful adjunct to any jupiter figure 6-c: zvg talisman. figure 6-b: ab-el. the kamea of chesed/jupiter. 83 there are sixteen squares in the jupiter kamea and there are also sixteen geomantic figures (see correspondence chart

lization of our understanding of the god-energy to take the manifestation (the sun, the golden calf, gold, and others) for the real thing. this is the meaning of 666, according to dr. case, for this kind of materialism is the root of separated ego-consciousness, since 666 is the number of a man in revelation. it is the delusion of the materialist to think he has an autonomous ego, and to take the material world for the only real one. as levi says: in all things the vulgar mind habitually takes shadow for reality, turns its back upon light and is reflected in the obscurity which it projects itself (1972, p. 72) the mystery of 666, however, is that the very forces which bind us, when properly understood, also act as a source of liberation. the theosophical extension of number six is 1+2+3. t

planetary line 666: the square of the first 7 prime numbers *666: alhikm, elohikam: your god 666: asthhr, isthar, the goddess ishtar (aramaic) 666: ihi marth, yehi meoroth: let there be luminaries 666: svrth, sorath: spirit of the sun 666: shm ihshvh: the name of jesus 666: shmsh ihvh, shemash tetragrammaton: sun of jehovah 666: ho seraphas: greek for serapis, egyptian god 666: euporia: greek for material wealth, gold 666: the heart or soul in greek 666: the number of the beast in rev. 13: 18 (a certain wisdom is needed here; with a little ingenuity anyone can calculate the number of the beast) 666: thsrv: you shall turn aside (g. g. locks) the kamea of netzach/venus chapter 9 the mystical numbers of the venus kamea are seven, forty-nine, 175, 1225. we have examined the star of venus in ch

magic and sorcery. in gematria, we note the association in the word ob (avb, which has a double meaning. it can be translated as necromancer or sorcerer, figure 11-a as well as skin bag.i. e, implying pregnancy. what this points to is that all the illusory forms of nature which become concretized in our physical world (malkuth) have their origin in the form-building powers of yesod. it is the raw material from which all imagery is formed and serves as the source of all astral visions, whether of ghosts or the gods. all are filtered through yesod. levi explains how visions operate: all forms correspond to ideas and there is no idea which has not its proper and peculiar form. the primordial light which is the vehicle of all ideas is the mother of all forms, and transmits them from emanation

WHO ARE THE DRACONIANS

hydrodynamic cycle which the sun makes possible. true, a tree is illuminated by, and reflects the light of, the sun. in lucifer's case however his mistake was in giving himself all the credit for the light of the creator which reflected through his being, whereby he received his name "lucifer [i use the term "he" for convenience only when in reality almighty god and the angels are not limited to material dna "gene-der, but are rather androgynous beings of spirit. so imagine this creature, refusing in his insatiable and egotistical self-conceit to humble himself before an almighty creator and seek forgiveness, but rather he/it instead tries to save face by enticing the rest of creation into joining in the rebellion. of course, being a creature of darkness- once dis-connecting himself/itsel

hing very similar. so then, once adam lost his supernatural dominion and innocence, his connection with his creator having been severed by the dark cloud of guilt which adam had allowed himself to create- the divine dominion-flow having been severed at the human level- nature began to turn wild, harmony turned to chaos, love turned to selfishness, and the spirit of the world became a slave to the material. everything went out of balance, vegetation began to decay, animals began to turn hungry and to turn on each other in predatory self-preservation. a "virus" had entered the paradisical "hologram" that the creator had programmed. however rather than force humanity to do his will and thus fill the universe with soulless robots, the creator allowed his creatures to choose and determine their

ating his dominion over the planet if not the creation. lucifer was now the "god of this world, who are the draconians file//d /my documents/avidya/reptilian agenda/who are the draconians.htm (4 of 68 [8/25/2000 17:19:57] adam essentially having squandered his birthright to the planet over to the deceiver, the prince of darkness. that is, until god extended his creative "word" or "logos" into the material world, desiring not only to become a perfect human in order to know on an experiential level what it was like to be human, but also to make the sacrifice necessary to re-connect or engraft the dying human "branches" back into the vine which alone could renew them spirit, soul, and body. in so doing the "logos, the "christ, bought-back the "title deed" to planet earth for all those who wer

d-gates who could either choose to open the endless heavenly reservoirs of "living water" out into the earth [straight from the side of christ as they accessed the "timeless" grace of the final passover lamb] or to quench the spirit of life and allow the world to continue to die like a spiritual desert-planet void of life-giving waters. the renewed spirit of humankind would take dominion over the material forces of chaos within themselves and in turn without, or they would allow the forces of death, darkness, and destruction to continue as they had done since edenic times. however, back to eden, once the evil-one was in residence within the mind and body of the "serpent, the weak will of this beast was quickly overcome. the serpent had offered itself and also its "seed" to the luciferians

of manipulation and conquest had been played-out by the dracos and greys in various other forms in their efforts to infiltrate-invade several other worlds in this sector of the galaxy. and just as in the case of those other worlds, the aliens were able to find willing human allies within both the surface and subsurface nations who were willing to sell out their own kind for "promises" of personal material gain. the irony was that most of these collaborators payed a horrible price once their usefulness had expired, many of them being "replaced" and their "originals" sent to "the vats. poetic justice you might say. there is apparently no honor among thieves! anyway, ah yes, maurice doreal! could he have found the "master key" to explain the singular part that who are the draconians file//d /

WICCA EIGHT SABBATS OF WITCHCRAFT

o realized, i have elected to treat this subject in some depth in another essay. suffice it to say here, that i disagree with the generally accepted idea that the sun-god meets his death at the summer solstice. i believe there is good reason to see the sun-god at his zenith- his peak of power- on this day, and that his death at the hands of his rival would not occur for another quarter of a year. material drawn from the welsh mythos seems to support this thesis. in irish mythology, midsummer is the occasion of the first battle between the fir bolgs and the tuatha eight sabbats of witchcraft get any book for free on: www.abika.com 24 de danaan. altogether, midsummer is a favorite holiday for many witches in that it is so hospitable to outdoor celebrations. the warm summer night seems to inv

. when gwydion catches her, he transforms her into an owl, a fitting symbol of autumn, just as her earlier association with flowers (she was made from them) equates her with spring. thus, while llew and goronwy represent summer and winter, blodeuwedd herself represents both spring and fall, as patron goddess of flowers and owls, respectively. although it is far more speculative than the preceding material, a final consideration would pursue this mirror-like life pattern of llew and goronwy to its ultimate conclusion. although llew is struck with the sunlight spear at the autumnal equinox, and so 'dies' as a human, it takes a while before gwydion discovers him in his eagle form. how long? we may speculate 13 weeks, when the sun reaches the midpoint of the sign (or form) of the eagle, scorpi

WICCA WITCHCRAFT TODAY

d it feeds its worshippers. it has many forms, but it is always a fertility- and a food-providing object. it seems to have had five forms: 1. a reliquary. 2. the platter or cup used at the last supper. 3. a jar or bottle in which st. joseph received the blood from the wounds of christ. 4. a sacred or talismanic stone. 5. the chalice of the eucharist. in all these cases however it seems to have no material substance, but to have come from a sort of fourth dimension, to which it returned swiftly again. shall we say it came from and returned to that place between the worlds, or something like the witches' circle? we are told the grail is a mystery which must not be revealed to the uninitiated. the high history of the holy grail says that the grail appeared in five several manners that none ou

o fix your mind on the object of the work. personally, i also believe that they have a great effect in loosening inhibitions and putting you into a favourable state of mind. i think, indeed, that there is something even more than this to be obtained from these methods, but of course that all depends on what you wish to achieve. witches were taught that magic was contagious, that what you did to a material object which had formed part of a man's body, or had been in close contact with it, and had absorbed its aura, could have some effect on that person, even at a distance 'forming the link, they called it. they also believe it is possible to form a mental link without having any material object; but, as kipling says, that is another story. quoting from elementary radiesthesia by f. a. arch

WICCA MAGICK OCCULT THREE GREEN BOOKS DRUIDISM

a meditation at the last minute, i offer the following collection. it is hoped that the collection, although short, is representative and especially useful for reformed druids. david a. frangquist editor, 1966 preface to 1976 edition in the first few years after the foundation of reformed druidism at carleton college, there became attached to the office of arch- druid three collections of written material, which became known collectively as the three books of the arch-druid. handed down over the years from arch-druid to arch-druid, they have acquired for the druids at carleton some measure of venerability, such as the scant age of the reform can confer. the first of these, the book of the worship of the earth-mother, preserves much of the liturgy used in the beginning, though indeed as the

through the vorpal blade went snicker-snack! he left it dead, and with its head he went galumphing back -and hast thou slain the jabberwock? come to my arms, my beamish boyl 0 frabjous day calooh! callay- he chortled in his joy. twas brillig, and the slimy toves did gyre and gamble in the wabe; all mimsy were the borogoves, and the mome raths outgrabe. 247 irish& welsh poetry most of the druidic material used by modern druid groups has survived in the form of obscure poetry. many groups go to great lengths to read into many of these poems for druidical material, hidden by the bards during the persecutions. since some of you will progress on to more serious druid groups, it is good to be familiar with some of the more stressed reading material. only the english translations have been provi

cteria, grasses, fish, horses, the great gray whales. we have all evolved from common ancestors and are kin in this shared, unbroken genetic history. to put it more poetically, we human beings as physical organisms carry within ourselves the signature of the supernovas and the geology and life history of the earth. living in the present moment, furthermore, involves us in a continuous exchange of material with the earth and other living creatures. every time we breathe we take in millions of atoms breathed by the rest of humanity within the last two weeks. in our bodies seven percent of the protein molecules break down each day and have to be rebuilt out of matter from the earth (food) and energy from the sun. seven percent per day is the statistical measure of our inter dependence. in vie

WILLIAM WESCOTT NUMBERS THEIR OCCULT POWER AND MYSTIC VIRTUES

and notions. hence they called forms, numbers; a point, the monad; a line, the dyad; a superficies, the triad; and a solid, the tetrad. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott 1. intuitive knowledge was referred to the monad type. 2. reason and causation was referred to the dyad type. 3. imagination (form or rupa) was referred to the triad type. 4. sensation of material objects was referred to the tetrad type. indeed, they referred every object, planet, man, idea and essence to some number or other, in a way, which to most moderns must seem curious and mystical in the highest degree. the numerals of pythagoras, says porphyry, who lived about 300 a.d, were hieroglyphic symbols, by means whereof he explained all ideas concerning the nature of things, and t

sculine, 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 not material to our present senses. and cardiatis or cordialis, because like a heart it is in the middle of the body of the numbers, thus- 1 4 7 2 5 8 3 6 9 the ancients had a maxim, pass not above the beam of the balance, that is be not the cause of injury; for they said, let the members in a series form a balance beam. thus when a weight depresses the beam, an obtuse angle is formed by the depressed

ly recognized. duncan, in his astro-theology, gives 7 stages of life with associated planets; thus, infancy, moon, luna; childhood, mercury, knowledge; youth, venus, love; numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott manhood, sol; full strength, mars; maturity of judgment, jupiter; and old age, saturn. 74. some philosophers have said that our souls have 7 foci in the material body, viz, the five senses, the voice and the generative power. the body has seven obvious parts, the head, chest, abdomen, two legs and two arms. there are seven internal organs, stomach, liver, heart, lungs, spleen and two kidneys. the ruling part, the head, has seven parts for external use, two eyes, two ears, two nostrils and a mouth. there are seven things seen, body, interval, magni

econstitute so complete a system out of all extant literature. there are 10 grades in the rosicrucian society. they are zelator, theoricus, practicus, philosophus; minor, major and exempt adept; master, magus and king. some magi are known, but only magi know of a rex. rosicrucian private rituals give the correct names and kabalistic spelling of the ten heavens of the world of assiah, which is the material universe. numbers--th eir occu lt power an d mys tic vir tu es by w. wyn n wes tcott h. p. blavatsky declared that a scheme of the zodiac of 10 signs preceded that of 12 signs, but i have been unable to verify the statement, by any ancient work. hebrew and talmudic references are as follows -10 men were necessary to form a legally convened meeting at the synagogue. in london, as much as 1

WILLIAM WESCOTT THE CHALDEAN ORACLES OF ZOROASTER TRANSLATION

rld of supra-mundane light the first mind_ the intelligible triad pater: mater or potentia: mens_ the second mind_ intelligibles and intellectuals iynges in the synoches empyraean world teletarch (the third mind) three cosmagogi intellectuals (intellectual guides inflexible) in the three amilicti ethereal world (implacable thunders_ elementary world hypezokos the demiurgos of the (flower of fire) material universe effable, essential and elemental orders_ the earth-matter kabalistic scheme. world of atziluth the boundless ain suph. or of god the illimitable ain suph aur light a radiant triangle_ 3 of 13 kether world of briah (crown) divine forces binah chokmah (intelligence (wisdom_ geburah chesed world of yetzirah tiphereth or of formation hod netzach yesod_ malkuth world of assiah ruled b

terial universe effable, essential and elemental orders_ the earth-matter kabalistic scheme. world of atziluth the boundless ain suph. or of god the illimitable ain suph aur light a radiant triangle_ 3 of 13 kether world of briah (crown) divine forces binah chokmah (intelligence (wisdom_ geburah chesed world of yetzirah tiphereth or of formation hod netzach yesod_ malkuth world of assiah ruled by material form. adonai melekh_ the earth-matter chald an scheme of beings. representatives of the previous classes guiding our universe. i. hyperarchii archangels ii. azon i unzoned gods iii. zon i planetary deities_ higher demons: angels_ human souls_ lower demons, elementals fiery 4 of 13 airy earthy watery_ evil demons lucifugous; the kliphoth_ chald an theology contemplated three great division

o these. the third and last order of divine things had a beginning in time and will end, this is the transitory ethereal world. seven spheres extended through these three worlds, viz, one in the empyr um or verging from it, three in the ethereal and three in the elementary worlds, while the whole physical realm synthesized the foregoing. these seven spheres are not to be confounded with the seven material planets; although the latter are the physical representatives of the former, which can only be said to be material in the metaphysical sense of the term. psellus professed to identify them but his suggestions are inadequate as stanley pointed out. but stanley, although disagreeing with psellus, is nevertheless inconsistent upon this point, for although he explains the four worlds of the c

constitution. in each of the chald an divine worlds a trinity of divine powers operated, which synthetically constituted a fourth term "in every world" says the oracle "a triad shineth, of which; the monad is the ruling principle" these "monads" are the divine vice-gerents by which the universe was conceived to be administered. each of the four worlds, viz, the empyr an, ethereal, elementary and material, was presided over by a supreme power, itself in direct rapport with "the father" and "moved by unspeakable counsels" these are clearly identical with the kabalistic conception of the presidential heads of the four letters composing the deity name in so many different languages. a parallel tenet is conveyed in the oracle which runs "there is a venerable name projected through the worlds w

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

the first outlines the philosophical sources that have shaped my own hermeneutical understanding of time, which, invariably, entails a temporal understanding of hermeneutics. the second offers a conception of temporality, culled from a wide range of kabbalistic texts, that serves as the backdrop for the specific analyses in the three chapters on alef/past, mem/present, and tau/future. i drew the material for my textual reasoning in the lectures almost exclusively xi from two anthologies that can be viewed as the bookends of the earliest period of kabbalistic literary activity, the twelfth to the thirteenth centuries: sefer ha-bahir and sefer ha-zohar, the former also transmitted as midrash rabbi nehuniah ben ha-qanah and the latter as midrash rabbi simeon ben yohai. the choice of these ps

ay invariably the beginning of night the question persists: where did the time go? the seemingly trite wording of the query should not be overlooked: the emphasis is on time s going, that is, one attempts to take hold of the passage of time. from the philosophical position known as temporal realism, and according to the somewhat more sophisticated theory of four-dimensionalism the hypothesis that material reality consists of spatial and temporal parts, that objects persist in spacetime through the manifold combinations of perdurance, endurance, presentism, and eternalism1 it is the progress of events, the coming to pass of one thing after another, and not just a timeless tapestry that grounds the distinction between past, present, and future and thereby accords legitimacy to the propositio

the past, a nonflowing, absolutely fixed, identical, objective time becomes constituted. 183 i note, parenthetically, that a similar view was expressed by hermann weyl, a substantially less-known german phenomenologist whose work was familiar to husserl, with whom he exchanged some letters.184 distinguishing between time as the original form of the stream of consciousness and space as the form of material reality, weyl noted that the contents of consciousness present themselves not as merely being. but as being-now, filling the form of the enduring now with a continually changing content. when in reflection we tear ourselves out of the stream and posit its content as an object over against us, the stream becomes for us a temporal flow whose individual phases are related to one another acco

hts (nothing) and alles (everything, the single will in which all creation lies, the eternal one beyond the polarities of love and anger, light and darkness.232 a comprehensive examination of the influence of kabbalistic doctrine on schelling is beyond the scope of this chapter, 233 but su ce it to say that he drew from the wellsprings of jewish esoteric lore either directly from a compilation of material translated by christian knorr von rosenroth in kabbala denudata (sulzbach 1677 1684)234 or through secondary channels like friedrich christoph oetinger235 to formulate his logic of identity and indifference, the absolute unity that arises from the belonging together (zusammengeh rigkeit) of two oppositional forces in a third that sustains thinking time/ hermeneutic suppositions 35 rather

t le olam, that is, it draws one out from the snare of nature and leads one to the final felicity, the life of the world-to-come. following older philosophic and kabbalistic texts, maharal depicts this ultimate condition both as the conjunction of the human and divine intellects, the absorption of the particular in the universal,67 and as the restoration of the sundry discriminate entities in the material world to the immaterial essence of nondifferentiated unity to the point that there no longer is any discernible separation between the spiritual and physical, god and the cosmos.68 as he puts it in one of his many treatises, the torah is rational [sikhlit, and everything that is rational does not fall under time.69 therefore they say that torah protects forever, as it is appropriate for t

WORKBOOK FOR GRADE 0 VOID AND THE ABYSS

rch59 k grade 0) void and the abyss edited by frater akhtya seker arimanius vox barathrum cover image by fidus, luzifer morgenstern introduction by scorpius nokmet 2 this workbook is meant not to replace any of the fine works of frater akhtya seker arimanius (michael ford, but hopefully enhance those writings, and hopefully make the grade workings a little easier to follow, some will find all the material overwhelming, so this work is meant to be a guide line and not something set in stone. the purpose of the workbook is as follows to be able to have rituals and a check list of suggested items to use during the ritual. so that the initiate does not have to search through all the books when ritual time approaches. for example say you are to do need a ritual from the booklet sabbatic sorcery

he purpose of the workbook is as follows to be able to have rituals and a check list of suggested items to use during the ritual. so that the initiate does not have to search through all the books when ritual time approaches. for example say you are to do need a ritual from the booklet sabbatic sorcery but some of the items for the ritual might be in one of the other books or some other reference material. this workbook will not only give you the ritual and items needed (checklist, but will also give you page numbers of the booklets that go along with the specific task that you shall perform. that is the main theme of this workbook. this does not mean skipping booklets or any other printed material and is not to be used as a short cut, but to be used as a tool so that you may have a more e

rection of each plane. it is possible to use a mask to reach a agreed meditative state of bringing forth the angel of light, to focus and visualize the features of the mask as a face of the light. the ascending and rising pentagram..represents the element air and the aethyr, the element of lucifer in his form of azal ucel and lumiel. lucifer in this solar based form represents separation from the material world, from which the essential self may be revealed and focused upon. later in ones initiation into the ahrimanic and yatuk-dinoih methods of sorcery is the body of light reunited and to recreate the body of shadow, the darkness and chthonic joy of becoming as ahriman..masks may be made in luciferian or egyptian godforms and images. this is depending on which god forms the individual pre

ZALEWSKI GOLDEN DAWN ENOCHIAN MAGIC OCR

of magic which apparently neither of them comprehended. it remained just a collection of channeled messages in an archaic language, recorded in a series of obscure manuscripts, until macgregor mathers discovered them in the british museum. he introduced enochian magic into the golden dawn system, and for the first time it became something other than theory and speculation. this vast collection of material became the crown jewel of the order's work. the vast amount of material collected by dee and kelley indicates that they transcribed an entirely new language with its own grammar and syntax. occultists have called this language "enochian" because the dictating angel, ave, was said to have originally given the tablets to enoch. as we look at the golden dawn by regardie, it is evident that t

ie himself warned against approaching the advanced work without a sound foundation. i might add that it is of the utmost importance that the student be balanced emotionally, mentally and physically before undertaking any magical work. when one attains the level of 5=6 (adeptus minor, s/he begins the inner order work. enochian study, ritual and research become one of the primary pursuits. enochian material in the golden dawn consists of the four watchtower tablets, the tablet of union, the angelic calls and enochian chess. in reality this is just the beginning and only an introduction to the system. we must remember that when regardie published the gd in 1940, he had left the hermes temple at the level of zelator adeptus minor (z.a.m. what is written in his book represents the course of stu

. all magic is effective in causing these changes, but in my opinion, no system compares with enochian magic, approached with the proper stability and foundation. pat zalewski is a "practicing" magician rather than one of the "armchair" variety who merely theorizes about magic. pat and his wife, chris, have spent the last 10 years dedicated to the research, preservation, and development of the gd material placed in their care, much of it from the elder adepts of the whare re temple in new zealand. they are both practicing magicians. together they are in the process of writing a number of books which detail their experiences with the golden dawn work. shortly before his death, regardie traveled to new zealand to meet with zalewski. he told a number of us on his return that he had finally fo

ough regardie's efforts, and have enjoyed a working relationship with them ever since. they have generously funneled information to our temple, asking only that we put it into practice and experiment with it on a large-scale basis. since we have a large and active membership, including a number of members in other states and countries, we have been able to successfully accomplish this. all of the material in this book, as well as all forthcoming material zalewski will be writing for llewellyn, has been put into actual practice by the zalewski's, as well as by ra horakhty temple on a larger scale. the student will find no untried practices or theories. xiv some of the additional books being written by zalewski for llewellyn are: z5, commentary on the 0=0 ceremony; commentary on each of the

nal books being written by zalewski for llewellyn are: z5, commentary on the 0=0 ceremony; commentary on each of the elemental grade rituals; equinox and solstice rituals of the golden dawn; golden dawn tarot; and sex magic of the golden dawn. these ere just a few of more than 20 books which they have either finished or are presently writing. we all hope this series of golden dawn books makes the material clear and will serve as a guide for the student who feels this is his path. those who might wish to work in a golden dawn temple under the guidance of temple advisors should feel free to write to us in washington. laura jennings-yorke ra horakhty temple hermetic society of the golden dawn 31849 pacific hwy. south, suite 107 federal way, wa 98003 xv author's introduction the enochian syste

ZALEWSKI SECRET INNER ORDER RITUALS OF THE GOLDEN DAWN OCR

grades, whether their claims be legitimate or not, as a source of secrecy to protect what regardie has called the "hidden knowledge" with these rituals and the formulation of the golden dawn foundation, which has a legitimate and chartered temple, we can now bring much additional teaching of the order out into the light. what is published in this volume is by no means the last of the golden dawn material papers and manuscripts are currently being prepared for other volumes which will contain many of the past order teachings as well as the later ones. enclosed with the order rituals are a number of flying rolls lectures of the old golden dawn (as well as later ones) that i unearthed from the new zealand order. these lectures may shed new light on many of the more obscure aspects of g.d. te

ones. enclosed with the order rituals are a number of flying rolls lectures of the old golden dawn (as well as later ones) that i unearthed from the new zealand order. these lectures may shed new light on many of the more obscure aspects of g.d. teachings. it was regardie's wish (and my own) that the golden dawn be allowed to spread out and not be restricted. publication of previously unpublished material is a start in that direction. i hope that this publication will help those temples struggling for higher knowledge and put a bomb under other temples which have this material and have not yet released it due to their own brand of secret elitism. what is needed in the golden dawn today is openness and honesty. that can be achieved in part through publication, as the impact of israel regard

onversely, those authors who have derided the early g.d. initiates and yet still provided valuable historical insight, must of necessity be recognized for their contribution. a case in point is years golden dawn, by george m. harper, now out of print. regardie enjoyed his style and contents, which was also presented by ellic howe, but in a style and commentary regardie disliked. nevertheless, the material present in both expositions sheds light on subjects of importance. in my own case, i hope that some of the historical gleanings concerning felkin and the new zealand order will assist g.d. historians, in that it fits neatly with howe's section on the stella matutina. while i feel i have tidied up some of the facts on the new zealand order, there is still much more research to do on the hi

ual who had the bad experiences with the abramelin system. his letter appeared in the occult review in 1927. with the help of mrs. fella, he was able to rid himself of the negative influences of the squares. on his return to new zealand, campbell brought back enlarged photos of all the dee manuscripts [author's note: i had the chance to see these some years ago, and was astounded at the amount of material, which would have cost thousands of pounds to have done] with mrs. felkin's approval, he changed a number of the letters on the enochian tablets from those of the h document which he deemed inaccurate. campbell rose to the rank of 9=2, and on the death of miss felkin, he held the highest grade in the order. this became something of an embarrassment, as the triad of chiefs were of the 8=3

ible to keep secret. at this point i will not condemn mr. king's report as chimera, but will leave it to the reader to make his or her own evaluation. at any rate, with the emergence of the golden dawn temple and society (which was chartered by three thoth hermes members of the 7=4 grade, including jack taylor, there is really no reason to search for secret golden dawn temples. the rituals, study material and grades are available for all those who wish to work and study for them. the repression in whare ra had to be experienced to be believed. it became so bad that one of the chiefs, a certain as, actually walked out due to quarrels concerning teaching methods. this was a pity, as he was considered the most gifted of the triad. the next major upheaval occurred with the introduction of anne

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